Chapter Three - The Accomplishments of the Death of Christ
1. THE IMPORTANCE OF THE DEATH OF CHRIST
The work of Christ has specific reference to the death, resurrection, ascension, and exaltation of Christ. First, we consider our Lord's death. Contrary to the facts in the case of ordinary men, the death of Christ rather than the earthly life of Christ is of supreme importance. This is evident from many considerations.
1.1 It is Foretold in the Old Testament
The death of Christ is the subject of many types and prophecies in the Old Testament, for examples:
These all point to the one great offering to be made by Christ. Further, there are prophecies that point forward to the death of Christ:
Thus it is clear that the death of Christ is an important part of the teaching of the Old Testament.
1.2 It is Prominent in the New Testament
The last week of our Lord's earthly life occupies about one-fifth of the narractives in the four Gospels. Similarly, the Epistles are filled with references to this historic event. Manifestly, the death and resurrection of our Lord were esteemed of supreme importance by the Holy Spirit, the author of Scripture.
1.3 It is the Chief Purpose of the Incarnation
Christ did not come primarily to set us example or to teach us doctrine, but to die for us (Mark 10:45; Hebrews 2:9, 14; 9:26; 1 John 3:5). His death was the accomplishment of a definite purpose in connection with the incarnation. It is the redemption of the lost through the Lord's death on the Cross.
1.4 It is the Fundamental Theme of the Gospel
The term "gospel" means "good news." The death of Christ for man's sin is good news; it implies that man does not need to die for his sin. The Mosaic Law, the Sermon on the Mount, the teaching and example of Christ, all show to us our sin and reveal to us the need of a Saviour, but they do not provide the remedy for sin. This remedy is found only in the death of Christ.
1.5 It is Essential to Christianity
Other religions base their claim to recognition on the teaching of their founders; Christianity is distinguished from all of them by the importance it assigns to the death of its founder. Take away the death of Christ as interpreted by the Scriptures, and you reduce Christianity to the level of the ethnic religions. The subject of apostolic preaching was Christ and him crucified (1 Corinthians 1:18, 23; 2:2; Galatians 6:14).
1.6 It is Essential to Our Salvation
The Son of Man must be lifted up if man is to saved (John 3:14f); the grain of wheat must fall into the ground and die if it is to bring forth fruit (John 12:24). God cannot pardon sin merely on the ground of the sinner's repentance. In order that God might be able to pardon a sinne and to remain righteous at the same time, Christ paid the sinner's penalty (Romans 3:25f). Christ repeatedly said that He must suffer many things, be killed, and be raised the third day (Matthew 16:21; Mark 8:31; Luke 9:22; 17:25; John 12:32-34). The two men who were in the tomb after Christ had arisen reminded the women who came to anoint the body that Christ said that He must be crucified and arise again (Luke 24:7). Paul sought to prove to the Thessalonians the necessity of Christ's death (Acts 17:3). From God's standpoint, the death of Christ is an absolute necessity if man is to be saved.
1.7 It is of Supreme Interest in Heaven
When Moses and Elijah appeared on the Mount of Transfiguration, they conversed with Christ "of His departure which He was about to accomplish at Jerusalem" (Luke 9:31). The four living creatures and the twenty-four elders sang a song of the redemption accomplished through the death of Christ (Revelation 5:8-10). Even the angels around the throne, though not in need of redemption themselves, joined in the song of the Lamb who was slain (Revelation 5:11f).
2. MISINTERPRETATIONS OF THE DEATH OF CHRIST (INADEQUATE THEORIES OF THE ATONEMENT)
In order to obtain a clearer apprehension of the Scriptural doctrine of the death of Christ, it is well to look first at the erroneous views of this truth that have been put forward:
2.1 The Accident Theory
This view sees no significance in the death of Christ. He was a man and, as such, subject to death. His principles and methods did not appeal to the people of his day and so they killed him. It may have been unfortunate that so good a man was killed, but nevertheless his death had no meaning for anyone else. This is a common humanistic approach.
However, his death was no mere accident. It was clearly foretold in the Old Testament (Psalm 22; Isaiah 53; Zechariah 11). Christ foretold repeatedly that He would die by force (Matthew 16:21; 17:22f; 20:18f; Mark 9:31; Luke 9:44; 22:21f; John 12:32f; 15:20). Christ came with a definite purpose of dying, and so His death was no accident.
2.2 The Martyr Theory
This theory is proposed by Socinus (AD 1539-1604), also called the Example Theory, holds that Christ's death was that of a martyr. He was killed because he was faithful to his principles and to what he considered his duty by men who did not agree with him in these respects. He is an example of fidelity to truth and duty. This view assumes that the only thing needed to save man is to reform him. Christ's example is to teach man to repent of his sins and to reform.
This theory is defective in the following ways:
ignores the fundamental idea of the atonement wherein the atonement has to be made to God (Exodus 12:13, 23; Romans 3:24f; Hebrews 2:17; 9:11-14; 1 John 2:2; 4:10);
makes Christ's example sufficient to save, whereas his example is intended for believers only (Matthew 11:29; 1 Peter 2:21, 24; 1 John 2:6);
logically leads to a perversion of every fundamental doctrine of Scripture, such as inspiration, sin, the deity of Christ, justification, regeneration, and eternal retribution; and
furnishes no satisfactory explanation of Christ's unmartyrlike agony in Gethsemane and on the Cross, and the Father's withdrawal from him (Matthew 26:37-39; 27:46; John 12:27; cf. Paul's behaviour in suffering, Philippians 1:20-23, and Stephen's, Acts 7:55-60). Even if the death of Christ as thus interpreted did move men to moral improvement, it cannot atone for the sins already past, nor yet save the sinner (John 6:53; Acts 20:28; 1 Corinthians 11:25; 1 Peter 1:19; Revelation 7:14).
2.3 The Moral Influence Theory
This theory is proposed by Abelard (AD 1079-1142), also called the Love of God Theory, holds that the love of God manifested in the incarnation, the sufferings and death of Christ, are to soften human hearts and lead them to repentance. The atonement is not for the purpose of satisfying divine justice, but rather of expressing divine love.
This view of the atonement is woefully deficient, for it presents Christ as suffeirng with the sinner rather than in the sinner's stead. To this theory we reply that:
though Christ's death is an expression of God's love (John 3:16; Romans 5:6-8), man knew that God loved him long before Christ came (Deuteronomy 7:7f; Jeremiah 31:3; cf. Malachi 3:6);
a mere stirring of the emotions does not lead to repentance;
this theory contradicts the representations of Scripture that God must be propitiated before he can forgive (Romans 3:25f; Hebrews 2:17; 9:14; 1 John 2:2; 4:10);
it grounds the death of Christ in the love of God rather than in his holiness; and
on this theory it is difficult to explain how the Old Testament believers were saved, since they did not have this object lesson of the love of God.
The atonement must not be reduced to a play in which the actor appears to be moved by sincere motives, when in reality he is merely working upon the emotions of the audience. While men are influenced deeply by the demonstration of love at Calvary, they must also come to terms with the wrath of God against sin which is revealed at the Cross.
2.4 The Governmental Theory
This theory is proposed by Grotius (AD 1583-1645). God, in order to maintain respect for his law, made an example of his hatred of sin in the death of Christ. In that death he showed that sin is offensive to him and that it will be punished if it is not repented of. Christ did not suffer the precise penalty of the law, but God graciously accepted what he did suffer as a substitute for our penalty. This bearing of substituted suffering on the part of Christ takes such a hold on the hearts of men that they repent, and since repentance is the only condition to forgiveness, God secures the Salvation of the sinner by the death of Christ. This theory is the Arminian view of the atonement.
About this theory several things must be noted:
Proper regard for law can only be maintained so long as the penalty is equivalent. Christ did not suffer the identical penalty, but he did suffer the equivalent penalty due the sinner. The infinite one could exhaust the infinite curse put upon the sinner, something a finite person could not do.
This theory does not explain why the example had to be a sinless person, nor does it account for the intensity of the suffering (Matthew 27:46; Mark 15:23; Luke 22:44).
It does not do justice to the many passages which speaks of Christ's death as truly substitutionary (1 Peter 1:18f).
This theory is based on the good of society rather than on the justice of God. God must punish sin, not merely make a token display of justice. Christ bore our sins in our stead.
2.5 The Commercial Theory
This theory is proposed by Anselm (AD 1033-1109), also called the Satisfaction Theory, holds that sin violates the divine honor, and since it is committed against an infinite being, it deserves infinite punishment. It further holds that God's honor requires him to punish sin, while the love of God pleads for the sinner, and that this conflict between the divine attributes is reconciled by the voluntary sacrifice of Christ. In this manner, the divine claims are satisfied and God is free to pardon the sinner. This theory teaches the Christ suffered the exact equivalent for the deserved sufferings of the elect.
This view has several items of weakness:
It suggests a conflict between the attributes of God.
It places the honor of God above the holiness of God.
It does not place sufficient emphasis on the active obedience of Christ and his holy life.
It limits the atonement to the elect.
It speaks of the substitution in quantitative terms rather than qualitative. The infinitely holy Son of God gave his life and died in man's stead so that all who respond in faith will not die but will have abundant life (John 10:10).
2.6 The Ransom to Satan Theory
This theory is proposed by Origen (AD 185-254). The death of Christ was a ransom paid to Satan to satisfy any claims Satan had against man. Ultimately Satan was deceived. He taught that God paid the ransom to Satan, who held sinners in bondage. Actually, man is in bondage to sin, not Satan - he merely exploits our condition. This ransom is not paid to Satan, but to God. Satan has no legal claims against the sinner. Please note that Satan himself is also a sinner, he sins against the God.
2.7 The Recapitulation Theory
This theory is proposed by Irenaeus (AD 130-202). Christ recapitulated in Himself all the stages of life including what belongs to us as sinners. His obedience substituted for Adam's disobedience, and this should effect a transformation in our lives.
2.8 The Dramatic Theory
This theory is proposed by Aulen (AD 1879-1978). Christ in His death gained victory over the powers of evil.
2.9 The Barthian Theory
This theory is proposed by Barth (AD 1886-1968). Christ's death was principally a revelation of God's love and His hatred of sin.
2.10 Summary
All of these viewpoints may perhaps be cataloged under three basic categories:
The misinterpretations are usually characterized by a failure to see the connection that exists between the animal sacrifices of the Old Testament and the ultimate sacrifice of Jesus, the Lamb of God. The words used in the New Testament and the clear comparisons made by the writer of Hebrews all point to the fact that the Old Testament animal sacrifices were types, or foreshadows, of the death of Christ.
In most of the theories presented there is a measure of truth, and they are true as far as they go, but they do not go far enough. It is true that Christ died as a result of his loyalty to what he believed, that the death of Christ was an expression of the love of God, and that the death of Christ removed the stain from God's honour. But these are only partial explanations of Christ's death and secondary in significance in comparison with the main idea of his death. In the next section, we will talke about the true meaning and extent of Christ's death.
3. THE TRUE MEANING OF CHRIST'S DEATH
In giving a definition of the atonement, several items must be noted:
3.1 It is Vicarious / The Concept of Substitution
Substitution is what the Bible presents as the essential meaning of the death of Christ. Jesus Christ died vicariously in place of the sinner. Leviticus 1:4 is a vivid example of the idea of substitution: "And he shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf" (italics mine). This is a picture of the guilt of the individual being transferred to the innocent substitute, and the substitute's death in his behalf. The Bible refers to such transfers as "imputation" (Romans 5:15).
In the case of Christ, an additional transfer is made from Christ to the sinner at the time of his faith and conversion - the righteousness of Christ. He takes on our guilt; we take on His righteousness. It is a legal transaction ordained by God Himself (read 2 Corinthians 5:21; Isaiah 53:6).
It is evident that Christ did not die for his own sin (John 8:46; Hebrews 4:15; 1 Peter 2:22). Everywhere it is said that he died for the sins of others. The suffering of Christ were not just the sympathetic sufferings of a friend, but the substitutionary sufferings of the Lamb of God for the sin of the world. Isaiah writes, "But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening of our well-being fell upon Him, and by His scourging we are healed ... But the Lord has caused the iniquity of us all to fall on Him" (53:5f). Note some of the other Scriptures: "But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us" (Romans 5:8); "Christ died for our sins according to the Scriptures" (1 Corinthians 15:3); "He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him" (2 Corinthians 5:210); "He Himself bore our sins in His body on the Cross, that we might die to sin and live to righteousness; for by His wounds you were healed" (1 Peter 2:24); and "Christ also died for sins once for all, the just for the unjust, in order that He might bring us to God" (1 Peter 3:18). Jesus himself said, "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Mark 10:45) and "I am the good shepherd; the good shepherd lays down His life for the sheep" (John 10:11). He died in our stead as the true Passover lamb (Exodus 12; 1 Corinthians 5:7) and was the true sin-offering (Isaiah 53:10), of which the ones on the Old Testament economy were but types (Leviticus 6:24-30; Hebrews 10:1-4; cf. also the scapegoat, Leviticus 16:20-22).
It is objected that it is immoral for God to punish an innocent one, and that for that reason alone Christ's death is not substitutionary. But the error in this view lies in the assumption that God and Christ are two beings as different from each other as two individual men. Since Christ is God incarnate, the substitute is God himself. It is not unjust for the judge to pay the penalty himself. Furthermore, Jesus volunteered to be the substitute (read John 10:15, 17f).
The second objection is that if a substitute pays the debt we owe, God cannot collect the debt also from us but is morally bound to let us go free; that is, on this theory God does not exercise mercy in forgiving us, but merely does his duty. But this objection is likewise removed by the fact that the one who pays the debt is not a third party, but the judge himself. Forgiveness is, therefore, still optional with him and may be offered upon terms agreeable to himself. The terms which God has laid down are repentance and faith. The obedience of Christ, therefore, does not make ours unnecessary, but still requires us to meet the terms before we can become the beneficiaries of his atoning death.
3.2 It is Satisfaction
Since holiness is God's fundamental attribute it is only reasonable that he should be given some satisfaction to remove the outrage of sin. The death of Christ supplies this satisfaction.
3.2.1 It satisfies the justice of God
Man has sinned against God and has incurred his displeasure and condemnation. God cannot free the sinner until the demands of justice are satisfied. God will not, apart from substitution, clear the guilty (Exodus 34:7; Numbers 14:18). Only through Christ's death could God be just while justifying the sinner (Romans 3:25f). In whatever God does, his justice must be maintained; Christ's death fully satisfied the just demands of God.
3.2.2 It satisfies the law of God
Christ's death is a satisfaction of the law of God. The law of God is grounded on the very nature of God, and transgression of that law brings with it a penalty. The sinner could not meet the demands of divine law, but Christ, as our representative and substitute, did. Thus God made provision for a vicarious satisfaction through the active and passive obedience of Christ (Romans 8:3f). By his obedience and sufferings and his life of perfect righteousness, Jesus fulfilled all the demands of the law. Paul speaks of Israel, saying, "Not knowing about God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness of God. For Christ is the end of the law for righteousness to everyone who believes" (Romans 10:3f).
3.2.3 It is involved in atonement
The death of Christ is an atonement and a propitiation. Leviticus 6:2-7 speaks of individual atonement for individual sin: "When a person sins and acts unfaithfully against the Lord, ... he shall bring to the priest his guilt offering to the Lord, ... and the priest shall make atonement for him before the Lord; and he shall be forgiven for any one of the things which he may have done to incur guilt." Leviticus 4:13-20 makes reference to national atonement for national transgression: "If the whole congregation of Israel commits error, ... and they become guilty; ... Then the elders of the congregation shall lay their hands on the head of the bull before the Lord, and the bull shall be slain before the Lord ... So the priest shall make atonement for them, and they shall be forgiven." From these passages it is evident that the bull or ram must die, and that forgiveness is possible only on the ground of the death of a substitute. The Hebrew word for atonement in these and similar passages is kaphar, often translated "to make atonement." It means literally "to cover over" so as not to be seen. The thought of covering sins from the eye of God is suggested in verses such as "Hide Thy face from my sins, and blot out all my iniquities" (Psalm 51:9); "For Thou hast cast all my sins behind Thy back" (Isaiah 38:17); and "Thou wilt cast all their sins into the depths of the sea" (Micah 7:19).
3.2.4 It is involved in propitiation
The definition of "propitiation" is because God is just and holy, sin has violated His character and must be punished. Jesus has died to take our punishment and God is satisfied with this as a payment - God is propitiated (satisfied) with the death of Christ for sin. Read Isaiah 52:13; 53:10-11.
The New Testament represents Christ's death as appeasing God's wrath. Paul says, God set him forth "publicly as a propitiation" (Romans 3:25), and Hebrews uses this term for the mercy seat at the tabernacle (Hebrews 9:5). John declared that Christ "is the propitiation for our sins; and not for ours only, but also for those of the whole world" (1 John 2:2; cf. 4:10); and Hebrews states that Christ became a merciful and faithful high priest "to make propitiation for the sins of the people" (2:17). The tax-gatherer's prayer was literally, "God be propitious to me, the sinner" (Luke 18:13). By his death, Christ appeased God's holy wrath against sin.
The concept of propitiation assumes two basic attributes of God - His love and His holiness. The sinner, apart from this provision, faces the wrath of God (Romans 1:18). But God, because He is loving, provides Christ's death as the satisfying payment. By faith the sinner appropriates this provision, and God is both "just and the justifier" (Romans 3:26).
The following chart will illustrate the concept of propitiation:
God's wrath is directed toward the sinner. But as a result of His love, God provides Christ as a propitiation which intervenes between His wrath and the sinner who believes.
3.2.5 It is involved in reconciliation
"Reconciliation" can be defined first in terms of its provision at the cross: Man's state of alienation is changed so that God can offer Salvation. Second, it happens at the time of the sinner's conversion: Man's state of alienation is changed so that he is at peace with God.
Closely connected with the idea of propitiation is the thought of reconciliation. The Two ideas seem to be related to each other as cause and effect; Christ's death "propitiated" God, and as a result God is "reconciled" (Romans 5:10; 2 Corinthians 5:18f; Ephesians 2:16). Paul uses the term "reconciliation" to refer to the relationship of peace which is brought about by the death of Christ, to the communion in contrast with the previous enmity, to the reconciliation as the removal of all obstacles, to the access to the Father. In the Scriptures the term reconciliation is applied to both God and man (Romans 5:10; 2 Corinthians 5:18-20).
The thought is something like this. At first God and man stood face to face with each other in perfect harmony. In sinning, Adam turned his back upon God. Then God turned his back upon Adam. Christ's death has satisfied the demands of God and now God has again turned his face toward man. It remains for man to turn around and face God. Since God has been reconciled by the death of His Son, man is now entreated to be reconciled to God. In the largest sense of that word, God has reconciled to himself, not only man, but also things in heaven and on earth (Colossians 1:20). Due to this reconciliation, God sends temporal blessings upon the unsaved (Matthew 5:45; Romans 2:4), extends an opportunity to man to repent (2 Peter 3:9), and will deliver heaven and earth from the results of the fall (Romans 8:19-21).
We conclude that not only was man reconciled to God, but that God was "reconciled" to man through propitiation. None of the actual texts that discuss reconciliation say this clearly. I do not believe Scripture teaches that God needed "reconciliation." God needed "propitiation" for the sake of His holiness, but reconciliation pertains to one's attitude toward another. Man was an enemy of God, but nowhere does Scripture say that of God. On the contrary, "while we were yet sinners" (Romans 5:8) God loved us, and this is just the opposite of saying that God needed reconciliation.
The following illustration summarizes the two aspects of reconciliation:
3.3 It is a Ransom / The Concept of Redemption
The definition of "redemption" is when Christ died, He provided the payment of a ransom through His blood, which makes it possible for a believing sinner to be set free from both the bondage and consequences of sin. The term "redemption" alludes sometimes to the payment of a debt and sometimes to the liberation of a captive. Christ's sacrifice provided for both.
In the New Testament the words used for the concept of redemption are the same words used for the purchase of slaves in the marketplace (Greek, agona). We as believers choose to serve, or not to serve Christ. Ultimately our regeneration and gratitude make us willingly obedient to Christ, our new Master.
The death of Christ is represented as the payment of a ransom. The idea of ransom is that of the payment of a price in order to set another held in bondage free. Thus Jesus said that he had come to give his life a ransom for many (Matthew 20:28; Mark 10:45), and the work of Christ is spoken of as a redemption (Luke 1:68; 2:38; Hebrews 9:12).
This ransom is not paid to Satan, but to God. The debt that requires cancelling is due to God's attribute of justice; Satan has no legal claims against the sinner, and so does not need to be paid before the sinner can be set free. Please note that Satan himself is also a sinner, he sins against the God.
Scripture teaches that we are redeemed through the death of Christ. This redemption is:
from the penalty of the law, or as Paul says in Galatians 3:13, "from the curse of the Law," by Christ's having become a curse for us;
from the law itself, by our being made dead to the law by the body of Christ (Romans 7:4);
from sin as a power, by Christ's death to sin and our death to it in him (Romans 6:2, 6; Titus 2:14; 1 Peter 1:18f), so that we need no longer submit to the domination of sin (Romans 6:12-14);
from Satan, who held man in captivity (2 Timothy 2:26), likewise through Christ's death on the cross (Hebrews 2:14f); and
from all evil, both physical and moral, including our present mortal body (Romans 8:23; Ephesians 1:14), to be fully granted at the return of Christ (Luke 21:28).
Ransoms are usually paid to someone. To whom was the ransom paid when Christ died on the cross? Some of the early church fathers (for example, Origen) taught that God paid the ransom to Satan, who held sinners in bondage. It is true that Satan holds sinners in a kind of bondage (2 Timothy 2:26) that causes them to do what he desires, rebel against God. Actually, man is in bondage to sin, not Satan - he merely exploits our condition. How could the blood of Christ be a "payment" to him? The payment, in reality, was made to the law or holiness of God. His character demanded just retribution.
4. THE EXTENT OF CHRIST'S DEATH
This also is a subject about which there is much difference of opinion. Did Christ die for the whole world, or only for the elect? If for the whole world, then why are not all saved? And if for the whole world, in what sense? If for the elect only, then what about the justice of God?
4.1 Christ Died for the Elect
The Scriptures teach that Christ died primarily for the elect. Paul writes that God "is the Saviour of all men, especially of believers" (1 Timothy 4:10); and Jesus said, "The Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Matthew 20:28) and "I ask on their behalf; I do not ask on behalf of the world, but of those whom Thou hast given Me, for They are Thine" (John 17:9). Scripture further declares, "Christ also loved the church and gave Himself up for her" (Ephesians 5:25) and "Who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity" (2 Timothy 1:9; cf. Revelation 13:8). He died for the elect, not only in the sense of making Salvation possible for them, but also in the sense of providing it for them when they believe.
4.2 Christ Died for the Whole World
This is clear from several passages: "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29); "Who gave Himself as a ransom for all" (1 Timothy 2:6); "For the grace of God has appeared, bringing Salvation to all men" (Titus 2:11); "He might taste death for every one" (Hebrews 2:9); "The Lord is ... not wishing for any to perish but for all to come to repentance" (2 Peter 3:9); and "He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world" (1 John 2:2).
There is a necessary order in a man's Salvation; he must first believe that Christ died for him before he can appropriate the benefits of his death to himself. Although Christ died for all in the sense of reconciling God to the world, not all are saved, because their actual Salvation is conditioned on their being reconciled to God (2 Corinthians 5:18-20).
The sense in which Christ is the Saviour of the world may be thus summarized:
His death secured for all men a delay in the execution of the sentence against sin, space for repentance, and the common blessings of life which have been forfeited by transgression;
it removed from the mind of God every obstacle to the pardon of the penitent and restoration of the sinner, except his willful opposition to God and rejection of him;
it procured for the unbeliever the powerful incentives to repentance presented in the cross, by means of the preaching of God's servants, and through the work of the Holy Spirit;
it provided Salvation for those who do not willfully and personally sin (i.e. those who die in infancy or those who have never been mentally responsible) and assured its application to them; and
it makes possible the final restoration of creation itself.
We conclude that the atonement is unlimited in the sense that it is available for all; it is limited in that it is effective only for those who believe. It is available for all, but efficient only for the elect.
5. EXPLORING THE DIVINE BASIS FOR THE DEATH OF CHRIST: GRACE
5.1 The Definition of Grace
Grace is God doing for man what man cannot (or will not, as in justification by faith) do for himself. It is an undeserved, divine provision.
5.2 The Aspects of Grace
"Common," "efficacious," and "sanctifying" grace are convenient theological terms, not Biblical terms. Study the chart below:
| Toward all mankind | Believers at Justification | Believers during Santification |
| "common" grace | "efficacious" grace | "sanctifying" grace |
| Matthew 5:45 | Romans 8:30 | Philippians 2:12-13 |
| 2 Thessalonians 2:6-7 | John 6:37, 44 | Galatians 5:14, 18 |
| John 16:8-11 | Ephesians 2:8 | 2 Peter 1:3, 10 |
| Romans 1:18-20 | - | - |
All mankind benefits in various ways by common grace (read Matthew 5:45; 2 Thessalonians 2:6-7; John 16:8-11; Romans 1:18). Essentially this prevents man in his fallen condition from descending to the lowest depths of depravity of which he is capable (Romans 1:28-32); it provides the essential human needs so that man might repent (Romans 2:4); and it reveals God in nature and man's conscience (Romans 1:18-21). It makes an otherwise hellish world tolerate and even makes possible a measure of blessing and beauty so that man might perceive the goodness of God.
Efficacious grace is that which surmounts man's hardness and alienation and enables him to exercise faith (read Romans 8:30; John 6:37, 44; Ephesians 2:8). Calvinists prefer the word "efficacious" or "irresistible," because they believe that it is extended only to the elect.
Finally, sanctifying grace is necessary for believers to live godly lives (Philippians 2:12-13; Galatians 5:14, 18; 2 Peter 1:3, 10). This involves the work of the Holy Spirit in convicting of sin, bringing to repentance, and various forms of enabling the believer to obey God.
6. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY