Dagg:

The adaptedness of Christ’s death to serve as a ground for universal gospel invitations, constitutes it in the view of some persons a universal redemption. But no one can with propriety be said to be redeemed, who does not obtain deliverance, and who never will obtain it. Other persons who maintain the doctrine of particular redemption, distinguish between redemption and atonement, and because of the adaptedness referred to, consider the death of Christ an atonement for the sins of all men; or as an atonement for sin in the abstract. In Rom. v.11, the only place in the New Testament where the word atonement occurs, the Greek word for which it stands, is the same that is rendered reconciling–reconciliation, in other places.¹ The reconciliation is not between God and sin in the abstract, for such a reconciliation is impossible. It is a reconciliation of persons; and such a reconciliation as secures eternal salvation. “If, when we were enemies, we were reconciled to God, by the death of his Son, much more, being reconciled, we shall be saved by his life.”² In Paul’s view, all those for whom Christ’s death made reconciliation or atonement, will certainly be saved; and therefore atonement cannot be universal, unless salvation be universal. It is possible to use the word atonement in such a sense, as to render the question respecting the extent of the atonement one of mere definition: but it is best to use the words of Scripture in the Scripture sense.

J.L. Dagg, Manual of Theology and Church Order, (Harrisonburg, VA: Gano Books, 1982), 326. [Footnote values original; underlining mine.]

[Notes: 1) This work was first published in 1858. 2) While Dagg finally rejects this distinction as being valid, what is important here is that he acknowledges it as being a position tabled by some advocates of particular redemption. 3) Dagg is probably not alluding to William G.T. Shedd (given that Shedd’s Dogmatics were not yet published at this time), but to some earlier proponent of the distinction.]

[Credit to Tony for the find.

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¹Rom. xi. 15; 2 Cor. v. 18, 19.

²Rom. v. 10.

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Redemption and Atonement,

Not the Same

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(From the Theological Magazine.)

BETWEEN atonement and redemption, divines, as yet, so far as I have been acquainted, have made no distinction. They have always considered those terms as conveying one and the same idea. It is thought to be evident, however, that redemption and atonement are, by no means, convertible terms. This evidence arises out of the holy scriptures. Atonement is for sin; redemption is from sin. The word redemption however, in the third chapter of Paul’s epistle to the Romans, and in some other places, signifies the same as atonement. But, in those places it is used by a figure, the effect for the cause. Redemption, in its proper sense, and as the word is used in the holy scriptures, doth not mean, the precious things by which captives are delivered from bondage, but it is deliverance itself. Sinners do not obtain redemption through redemption, but through the precious blood of Christ: his blood is not redemption itself; it is the price of redemption. And it is through this precious blood, that believers have redemption, even the forgiveness of their sins; through this blood they obtain deliverance from eternal death; through this blood also, they obtain the salvation of their souls, even eternal life.

Redemption is deliverance from evil. And the Greek word Apolutrusis which signifies redemption, is used by the writer of the epistle to the Hebrews, for deliverance. “And others were tortured, not accepting deliverance.”¹ Redemption, in the holy scriptures sometimes means deliverance from natural, and sometimes from moral evil, and sometimes it implies exemption from both kinds of evil. In the book of Job it is said, “in famine he shall redeem thee from death: and in war from the power of the sword.” The apostle Peter speaks of redemption from sin;² the apostle Paul means the same by redemption as the forgiveness of sin:³ and it is also spoken of as implying eternal life.⁴ These great blessings simply in atonement are not implied. This, however, will more abundantly appear from the following considerations:

1. “Christ died, not for a select number of men only, but for mankind universally, and without exception or limitation. The sacred writers are singularly emphatical in expressing this truth. They speak not only of Christ’s dying for us–for our sins–for sinners–for the ungodly–for the unjust; but affirm, in yet more extensive terms, that he died for the world—for the whole world; that Christ gave himself a ransom for all; yea, that he tasted death for every man.”

The Greek word for ransom, is, Antilutron which signifies the price of redemption. The price of redemption, therefore, is given for all men; that is, atonement is made for the sins of the whole world. But, that redemption itself is not equally extensive with the price of redemption, will appear evident by attending to the holy scriptures. A few passages cited from St. John’s Revelation only, will be sufficient for the present purpose, lie, speaking of the saints, saith, “And they sung a new song, saying: Thou art worthy to take the book and open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation.”

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