Will Jesus Save All Infants?

In the online world of theological debate, everyone is talking about “infant damnation.” This is in response to the “#baalgate” controversy, in which Warren McGrew (aka “Idol Killer”) compared the mentality of those who hold this doctrine to that of ancient pagan worshipers of Baal who offered their babies as sacrifices in exchange for their own rewards. His comments were taken by many Calvinists as a slam against Calvinism in general, though he has clarified that he was speaking only of those who also affirm infant damnation. Regardless of whether or not his comparison is valid, the spotlight is shining on this important, yet highly unpleasant topic. While most contemporary Calvinists outright reject infant damnation, some, including one of McGrew’s most vocal critics, James White, affirm it to one degree or another. Why would anyone support such a troubling doctrine? Why is this even a question? 

Historical Background 

The doctrine of infant damnation is inseparably tied to the doctrine of original sin, which can be traced back to Augustine of Hippo (354-430 A.D.). Prior to Augustine, all orthodox Christians agreed that each and every human being suffers the consequences of Adam’s sin, which are a natural bent towards sin and, ultimately, death. This view is commonly referred to as “ancestral sin.” What makes original sin distinct is the added imputation of guilt for all humanity thereafter. All of Adam and Eve’s children, and all children thereafter, were then conceived with his willful sin attributed to their account, and thus they are justly deserving of eternal punishment. This view is echoed by 18th century preacher and theologian, Jonathan Edwards: 

“It is most just, exceeding just, that God should take the soul of a new-born infant and cast it into eternal torments.” 

For Augustine, water baptism was necessary to wash away original sin for each and every person, infants included. Without baptism, the soul would certainly be punished in hell for all eternity. This became the predominant view within the Roman Catholic Church, at least until limbo emerged as a more gracious alternative. “Limbo of the infants” can be defined as an eternal state for those who did not personally commit sin, but also did not receive baptism for the removal of original sin. Opinions have varied through the ages, with some proposing it as a mild form of punishment. Others, such as Thomas Aquinas, suggested that it is experienced by inhabitants as a place of everlasting joy, while they remain ignorant of the greater joy of heaven. In any case, limbo is a permanent state. Such a “middle place” was previously condemned by Augustine:

“…let no one promise for the case of unbaptized infants, between damnation and the kingdom of heaven, some middle place of rest and happiness…”

In the past few centuries, many Catholic theologians have expressed hope that even unbaptized infants could be saved. In 2007, the International Theological Commission, under Pope John Paul II, release the document, “The Hope of Salvation for Infants Who Die Without Being Baptized.” It reads: 

“Our conclusion is that the many factors that we have considered above give serious theological and liturgical grounds for hope that unbaptized infants who die will be saved and enjoy the beatific vision. We emphasize that these are reasons for prayerful hope, rather than grounds for sure knowledge. There is much that simply has not been revealed to us. We live by faith and hope in the God of mercy and love who has been revealed to us in Christ, and the Spirit moves us to pray in constant thankfulness and joy.”

While landing short of affirming the salvation of all infants, this represents considerable movement in that direction since Augustine. It is worth noting that no view regarding the eternal destiny of infants has ever been made official Catholic doctrine, which has allowed for this shift. However, the affirmation of the necessity of baptism into the Catholic Church has been consistent.

On the Protestant side, it has always been a question of Heaven or hell with no third option. While reformers such as Calvin and Luther echoed Augustine in regard to God’s justice in damning all humans souls to hell, they also maintained that God has the right to choose to save whoever He pleases. As such, the vast majority of Protestants have maintained that at least some infants who die are saved. The Westminster Confession of Faith (1646) states: 

“Elect infants, dying in infancy, are regenerated and saved by Christ.” (10.3)

Many Calvinistic Protestants insist this doesn’t imply that there are reprobate infants who are cast into hell, but the wording leaves room for most adherents of infant damnation to affirm the statement.

Calvinists divide into at least four camps. Most believe God elect all infants to salvation by appealing to the goodness of God’s grace. Loraine Boettner says: 

“The doctrine of infant salvation finds a logical place in the Calvinistic system; for the redemption of the soul is thus infallibly determined irrespective of any faith, repentance or good works, whether actual or foreseen.”

Some Calvinists believe that God elects some infants and not others irrespective of their parents, just as he elects and reprobates all people for no reason in and of themselves. Others believe that the children of believers are counted as elect, while those of unbelievers are not. A very small minority believe all infants are punished eternally in hell. (Yes, they do exist) What unites all Calvinists is that salvation is not granted on the basis of faith. 

Arminians and other non-Calvinistic Protestants have the challenge of showing how God can grant salvation to those who haven’t yet placed their faith in Christ. To justify universal infant salvation, most simply appeal to the goodness of God. The only way around this would be to allow for the possibility of postmortem salvation. If infants could be given a chance to mature and place their faith in Christ, then no exceptions would need to be made. A small minority of Protestants have presented postmortem opportunity for salvation as a way in which many could be saved. Among them are C.S. Lewis, and more recently, Jerry Walls. 

Weighing Our Options 

For all our differences, it is interesting how most Christians across denominations seem to be converging on this issue from a variety of angles. That being said, there remains no consensus. From what I’ve observed, there are seven ways Christians have answered the question, “What happens to babies when they die?” What are the pros and cons for each position? Allow me to present and critique each.

Universal Damnation of Infants

Summary: All children who die in infancy, suffer eternal punishment in hell.

Pros: This view is consistent in that it upholds that salvation is obtained through faith in Christ alone. Since infants have not come to understand the Gospel and respond in faith, they have not obtained salvation. This also upholds the universal need for a Savior.

Cons: It is simply unfathomable that the same God revealed in Jesus Christ would condemn billions of children throughout history to eternal punishment without any ability to commit personal sin, or to trust Him to forgive them of such sins they have yet to commit. This view presents God as having the opposite posture towards children as that of Jesus in Scriptures such as Mark 10:14 and Matthew 18:2-6. Also, the Holy Spirit-led conscience of believers cries out against this. It would seem that for this to be true, the Trinity would be hopelessly divided.

Covenantal Election of Infants

Summary: Children of the elect are saved. The rest suffer eternal punishment in hell.

Pros: Comfort can be given to Christian parents who grieve the loss of a child. King David can be cited as an example of one who would be reunited with his child in eternity. One might also point to the conversion of the Philippian jailer in Acts 16:25-40, most notably verse 31: “believe on the Lord Jesus Christ, and you will be saved, you and your household.”

Cons: In addition to those of #1, this view lacks consistency in a number of ways. First, it creates a class of “elect” who die without professing faith in Christ. Salvation cannot be through “faith alone” unless this is coupled with the belief in postmortem salvation. Once postmortem salvation becomes a possibility, why then should that be limited to those children with elect parents? Second, how do we suppose that salvation is transferred from parents to children? Can it be father or mother, or must both parents be saved? What if they aren’t believers when the child is conceived, but one or both become believers later in life, after the infant dies? Also, if salvation is transferred, how would it be lost if the child survives to an age that he or she rejects Christ? This distinctly Calvinistic version of infant damnation would have to either reject the Perseverance of the Saints or conclude that salvation was never transferred from the parents. The most glaring issue for the Calvinist is that election based upon the faith of the parents is conditional election.

Unconditional Election of Infants

Summary: Elect children are saved irrespective of their parents. All other children suffer eternal punishment in hell.

Pros: This seems to me to be the most consistently Calvinistic position. There is truly nothing in the child upon which God bases his decision to save. Election is unconditional. The remaining children are left to the eternal consequences of their sinful state.

Cons: Like #2, salvation cannot be said to be through “faith alone” unless there is postmortem opportunity for salvation. Also, this is not comforting for grieving Christian parents. If most adults are not saved believers, certainly most infants would also not be saved, since God saves infants in the same manner as adults. Moral objections to #1 also apply here.

Damnation of Unbaptized Infants 

Summary: Children baptized into the Catholic Church are saved. All others who die without baptism suffer eternal punishment.

Pros: This is a very clear method for knowing if your child is saved. If your child has been baptized, you are assured they are saved if they should die in infancy.

Cons: This does nothing to comfort those who have suffered miscarriages or whose child died before he or she could be baptized. While eternal punishment may be of a lighter form than for adults who added their own personal sin, the implications are still awful for the majority of infants who have died throughout history. From a Protestant perspective, it is easy to see how this can create a system rife for abuse. Since salvation can only be obtained through baptism into the Roman Catholic Church, believers can also have their salvation revoked by the same authority. 

Limbo of the Infants 

Summary: Children baptized into the Catholic Church are saved. All other infants who die remain in limbo for all eternity.

Pros: Children don’t suffer eternal punishment. This middle ground seems more just in that God is neither rewarding with Heaven nor punishing with hell those who have not done anything to deserve either.

Cons: While this offers some consolation, parents are still left grieving the loss of their unbaptized children for all eternity. They have no hope of being reunited. The default position of humans then is to remain lost, and that is a troubling conclusion when considering the salvific work of Jesus. Is He the Savior of all humanity from conception or just a portion? While God may show them mercy, it seems there is no salvific grace for those who die too young, through no fault of their own.

Universal Salvation of Infants

Summary: All children who die in infancy are saved.

Pros: This is truly good news for all parents who grieve the loss of infants, and for the children themselves. The heart of Jesus for children we see in the Gospels is consistent with the gracious gift of salvation for those who have suffered the consequences of sin without personally committing sin.

Cons: As with the previous options, other than universal damnation, salvation is not through “faith alone” since infants are incapable of consciously placing faith in Christ. Thus, the standard for receiving the gift of eternal life is inconsistent across the human race. This may not be a dealbreaker in itself, but it is especially problematic for the Reformed. Central to Calvinism is Unconditional Election. If all who die as infants are saved, how is this not a condition for salvation? For God to say, “You died as an infant. Therefore, I will save you,” is a very clear example of God choosing to save an individual with respect to something about that individual. While most Calvinists today believe all infants who die are saved, they do so in a way that undermines Calvinism.

Postmortem Salvation of Infants

Summary: All children who die in infancy are given the postmortem opportunity to express faith in Christ and be saved.

Pros: In addition to upholding the goodness of God and Trinitarian unity in the welcoming of children, this position also has the advantage of a consistent standard of salvation through faith in Christ alone. There would be no theoretical case of a child being welcomed into Heaven while refusing to worship Christ as Lord. 

Cons: There is no guarantee that all infants would willingly place their faith in Christ. Here is where our views on the created state of human souls will make a huge difference. If souls are created in a fallen, totally depraved state, then it would seem that they would universally reject Christ postmortem, just as they would in this life. However, if souls are created innocent, and not in a hardened state of rebellion against God, it would seem quite likely that most, if not all, would willingly receive the offer of salvation in Christ. So our views on original sin will determine whether we think this will result in some infants being damned. Perhaps the greatest challenge for this view is the lack of clear biblical support. Hebrews 9:27 is often cited as evidence against postmortem opportunities, though it must be interpreted in an absolute, immediate, and final sense to rule them out.

Where I Stand 

As children often repeat in Sunday school, “God is good, all the time. All the time, God is good!” Do we as Christians sincerely believe this? Do we believe what Jesus said about children?

“Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’” (Matthew 19:13-14)

Considering the goodness of God and his love for children, the only good options are #6 and #7. In years past, I would have ruled out the possibility of postmortem salvation, but I lean towards that view now, especially as I consider how it can resolve all of these difficulties. The words of Jesus, counter to Augustinian anthropology, suggest that children are predisposed to believe. He cites them as possessing the kind of faith we should all desire to have. It is only as we grow older that we can become cynical and jaded. Thus, hearts become hardened. They don’t begin that way. For this reason, I am convinced that all infants, given the opportunity by Christ Himself to place their faith in Him, will do so. 

This could even make sense of the Catholic conviction concerning baptism. If infants have the opportunity to grow enough to place their faith in Christ, it’s no stretch to imagine that they might also have the opportunity to be baptized in a temporary dwelling place prior to entering the eternal Kingdom of Heaven. 

I am not convinced that Hebrews 9:27 rules out postmortem opportunities, and I do think that Scripture teaches of the “Harrowing of Hell” in 1 Peter 3:18-20 and 4:6. In these verses, it seems that Peter is teaching that Jesus preached the Gospel to lost souls in Hades while He was bodily in the grave prior to His resurrection. If I am interpreting 4:6 correctly, Jesus was giving these people the opportunity to receive Him as Savior or be judged for their sins in their rejection. There are alternate theories to explain these verses, but I believe this makes the most sense, and is consistent with the expressed desire of God to save each and every person (see 2 Peter 3:9). If God was willing to give wicked sinners another chance to believe and be saved, why wouldn’t He give innocent children that opportunity?

Logically, it would seem that some form of postmortem faith in Christ is necessary for any view where infants are saved. Faith can only be exercised by those who have developed the maturity to understand and believe, and it seems reasonable to assume that infants in the afterlife will not remain infants forever. So the question then is WHEN do they express faith in Christ: before or after they enter Heaven? Additionally, evidences from near death experiences suggest that individuals who have died as infants are present, and they mature in the afterlife. Of course, NDEs are controversial, and it’s debated whether they say anything about eternity. I believe they make a compelling case for postmortem opportunities, but that’s a topic for another day.

Some might object that if infants are not personally guilty of sin then they do not need a Savior. Infants have not sinned, but those who died suffered the consequences nonetheless. Is their suffering in vain? Will those who suffered the cruel injustice of abortion be vindicated, or will such evil remain eternally victorious? Everyone needs a Savior because everyone dies. Only Jesus has the power to raise us up out of our graves. 

I am convinced that the Good News of the Gospel is for all of the human race. Jesus has redeemed the totality of mankind. It is only those who willfully reject Him that will not receive His salvation. It is never a matter of Him first rejecting us. Whether it’s through an act of instantaneous transformation, or the grace to simply allow these souls to choose life with Jesus, I cannot know for certain, but I can be sure that our God loves these infants. He sympathizes with their suffering, and will call them to Himself with His arms stretched out to receive them.

And what a glorious reunion that will be for those of us who have lost a child so young! Many of us have experienced the sorrow of miscarriage, and never had the joy of meeting our child face-to-face. Yet something within our souls knows that this isn’t the end. We will meet them someday, and we will never again have to say goodbye.

Concluding Thoughts 

Looking back on the history of infant damnation within Christendom has left me with conflicted emotions. On one hand, I am saddened to see how pervasive this doctrine has been throughout the centuries. On the other hand, I am greatly encouraged that the Holy Spirit is at work, pricking the conscience of believers to a place where we can all hope for the salvation of “the little ones.” We are, slowly but surely, being brought into conformity with Christ.

Making Sense of Christianity 8 - Grace Through Faith

What I have presented in this series can be summed up in one simple phrase: “God is good!” This is the foundational truth of orthodox Christian theology, though we must be careful to ground our understanding of goodness in what God has revealed to us through the created world, Scripture, and most of all through Jesus Christ Himself. He has demonstrated what it means to do the will of the Father, loving God and others self-sacrificially. He has shown us what is good, and it is our responsibility to abide by His will. That being said, none of us have been able to do so perfectly. Our failure to live up to His perfect standard has left us in a seemingly hopeless state. Yet God has graciously provided a way for us to be righteous. If we are “in Christ,” we become like Him, just as He became like us (2 Corinthians 5:21). He graces us with His goodness when we place our faith in Him. This is the Good News. This is the Gospel of salvation.

The Paradox of Salvation

Ephesians 2:8-9 says, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” These words from Paul’s letter to the church in Ephesus sum up the basics of salvation. By expressing our faith in Christ, we are given the free gift of eternal life. We do not obtain it through our efforts to live perfect lives because none of us are capable of doing so. The paradox at the heart of Christianity is that God’s goodness is so great that none of us are worthy to be in its presence. Yet because He is so good, His compassion towards us compels Him to graciously offer a way that is obtainable for us to become worthy. This way is by simply laying aside our own delusions of self-righteousness to place our trust in Jesus Christ as the one who is good, and who is able to save us from sin and death.

Pride vs. Humility

Saving faith is not mere intellectual belief in the facts of who Jesus is and that He rose from the dead (James 2:19). True faith requires humility. The opposite of humility is pride, which is the fundamental sin of self-righteousness that lies at the heart of rebellion. Satan and his demons were prideful, and those who have joined the rebellion, refusing to bow their knees to God, are likewise defined by their self-righteousness.

In Luke 18:10-14, Jesus gives us a parable to illustrate the importance of humility before God: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.’ And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

James 4:6-10 confirms this: “But He gives more grace. Therefore He says: “God resists the proud, But gives grace to the humble.” Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up.” 

God’s grace is received through humility, which is an essential aspect of faith. When we recognize that we have sinned and need the mercy of God, He lifts us up with His grace. 

Faith that Pleases God

Hebrews 11:6 says, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” A purely intellectual “faith” is no faith at all. We must seek after God, which requires the humility to admit that He is Lord of all, including our lives. Seeking Him necessarily involves the desire to please Him, which brings us to another paradox: Those of us who are Christians want to please God. We continually fail to do so in our thoughts and actions. Yet we do please Him through faith in Christ. God is gracious and compassionate toward us. Remember, because He became one of us, He can sympathize with us in our weaknesses (Hebrews 4:15). His perfect love compels Him to provide a way for us to be with Him. 

This is the depths of His goodness, that He would self-sacrificially love those who are suffering in sin, but wanting to be healed. He does not leave us without hope. He became our salvation by taking on our flesh, bearing the curse on the cross, and conquering death in His resurrection. Through faith in Him, we identify with His victory. We want that for ourselves, and He has promised to do it. John 6:40 says, “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him will have everlasting life; and I will raise him up at the last day.”

Seeking Him

Some Christians have argued on the basis of Romans 3:10-18 that “there is none who seeks after God,” implying that those who believe in Him only do so through a supernatural act of God overcoming the will of the sinner. In this view, those who reject salvation are not genuinely offered it to begin with. God has never intended to save them. While this is a stumbling block for many, I have found that other passages show that God has not left helpless any individual created in His image. 

Acts 17:26-27 says, “And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us.” I like to refer to this as the “meaning of life” passage, as Paul is explaining to the people of Athens why God has created us, and what He is calling us to do in response. What we learn here is that God hopes for each and every individual He has ever created to seek Him and find Him. The fact that “He is not far from each one of us” tells us that He can be sought and found by any and every human being. God has placed us where we are in time and space for this very reason. He wants us to be reconciled to Him, and through the atonement of Christ, has provided that gift for all who will receive it. 

What Scripture teaches is not that we can’t seek Him, but that He has sought us first. God has extended His hand of grace, but we must reach out and take hold of it. Titus 2:11-14 says: “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” This is God’s teleological purpose for the human race, and His Church will ultimately fulfill it.

A Better End

In an earlier post, I introduced the idea that a world that includes the incarnation and atonement is better than a world that didn’t have those goods (“Felix Culpa”). The end will be far greater than the beginning. While we have experienced a great deal of physical and emotional suffering as the consequence of sin, God has taught us what it means to forgive. He has taught us what it means to show compassion to the hurting. He has demonstrated the greatest kind of love through His sacrificial death on the cross. He has taught us what it means to be restored. He has shown us grace. In so doing, we can likewise learn to forgive those who have wronged us. We can show compassion to those who suffer. We can lay aside our own interests to love others. We can lead others to reconciliation with God. We can show grace to those who, like us, do not deserve it. 

Because of what Christ has done for us, we, as His ambassadors, can demonstrate the love of Christ to a world that needs Him. As 2 Corinthians 5:17-20 says: “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.”

Grace and Love

The Good News is that the Creator of the universe loves each and every one of us, and through the atonement and resurrection of Jesus, He has provided a way for us to be restored to relationship with Him. As we receive Him, we become like Him. God is love, and those in Him will learn to truly love as He loves, as we become one with Christ as He is one with the Father (John 17:20-23). This love will pour out of us as we receive the grace of God through faith in Him. 

I would like to close with this passage from Luke 7:36-50, as it really captures the heart of the Christian message:

“Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat down to eat. And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, ‘This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.’

And Jesus answered and said to him, ‘Simon, I have something to say to you.’

So he said, ‘Teacher, say it.’

‘There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?’

Simon answered and said, ‘I suppose the one whom he forgave more.’

And He said to him, ‘You have rightly judged.’ Then He turned to the woman and said to Simon, ‘Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.’ Then He said to her, ‘Your sins are forgiven.’

And those who sat at the table with Him began to say to themselves, ‘Who is this who even forgives sins?’

Then He said to the woman, ‘Your faith has saved you. Go in peace.’”

Review 

Thank you for reading!

1. The Creator God
2. Personhood & the Image of God

3. Sin & Death

4. The Spiritual War

5. Atonement Through Incarnation

6. Atonement Through Sacrifice

7. Resurrection

8. Grace Through Faith

Making Sense of Christianity 7: Resurrection

While I have explained the healing purpose of the atonement, and shown how the crucifixion of Jesus was a blood sacrifice that displayed for all people the severity of sin, I have yet to show how any of this is effective in restoring human beings to a right relationship with God. It is common for Christians to look to the cross as the place where we were saved, but I would suggest that it is more accurately the place where the barrier to salvation was removed. Because of the cross, our sin no longer disqualifies us from being reconciled to God. However, the death of Christ alone is powerless to save. Had Jesus simply died on the cross, we would likewise remain in the grave after we die. How then can we be saved? The answer is the resurrection. Because Jesus conquered death, we can likewise be raised to eternal life in the presence of God.

“In Adam” vs. “In Christ”

In reading through Paul’s epistles in the New Testament, I began to notice a theme: the contrast between the “old man” and the “new man.” The old man is represented by Adam. The new man is Jesus Christ. Adam is defined by his sin and the condemnation that followed, resulting in death. Christ is defined by His righteousness (moral perfection) and the resurrection to eternal life. Those who are “in Adam” remain condemned (John 3:18-20). Those who are “in Christ” will rise to eternal life in like manner to how He has risen from the dead. Romans 5:12-21 is a key passage that explains this contrast. Verses 18-19 say, “Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.” Jesus is the new man who becomes the proxy for many. 

Predestination of Christ

Romans 8:29-30 says: “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” People often focus on the word “predestined” and come to the wrong conclusion about what Paul is saying here. This has nothing to do with the predetermination of individual believers to be saved and everything to do with the predetermined plan of salvation accomplished by Jesus through His incarnation, sacrificial death, and resurrection. Ephesians 1 makes this clearer. Just count how many times you find “in Him” or “in Christ” in that passage, and you will begin to see how Paul is emphasizing Christ as our representative in the “heavenly places.” In Romans 8, he does the same thing. “Whom He predestined” can be translated as “Christ Himself,” with all those “in Christ” being connected to Him through representation. What is true then of Christ is true of those “in Christ.” The link is made: predestined → called → justified → glorified.

Glorified?

While we can certainly make a case that the first 3 steps apply to believers, it can only be said that Christ is presently “glorified:” raised from the dead into an immortal body. So how can we be said to be glorified (past tense emphasized)? Some have suggested that the past tense verbs refer to Old Testament believers. But they are, like us, waiting for the future redemption of their bodies. They cannot be said to be glorified any more than we are. Yet Jesus IS glorified! And because He is, we can be assured that we will be. Notice that Jesus is the “firstborn among many brethren.” How so? He is the first to be raised into a glorified body. Paul here is pointing to the victory of Christ over death that will be shared by all of us who have Him as our representative.

Consider also 1 Corinthians 15:20-23: “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming.” This makes it clear that “firstborn/firstfruits” is a reference to His resurrected body. Just as Adam was the first “old man,” Christ is the first “new man.”

Spiritual Bodies

Paul continues in verses 39-45: “All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds. There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, ‘The first man Adam became a living being.” The last Adam became a life-giving spirit.’” Clearly Paul is emphasizing the importance of the glorified body in contrast to the fallen flesh we inherited from Adam. The old flesh, with its sinful appetites and inevitable breakdown, is unfit for eternal life. We need our bodies to be renewed. 

Atonement Made Effective

He goes on (48-49): “As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” There is a mirroring of Christ to those “in Christ.” And it should become clear as we make these connections that the atonement is not summed up in the death of Christ on the cross, but is accomplished through the resurrection. Therefore the atonement has 3 significant steps: incarnation, death, and resurrection. The resurrection required His death to precede it, and His death was only made possible through the authenticity of His incarnation. Each step is needed to bring healing to the human condition.

We can see from all these passages that the atonement is made effective through Christ’s resurrection to eternal life. He died for the sin (singular and plural) of the world. This includes the sins of every individual who has ever lived. But will everyone then be saved? Based on what we’ve read, it is evident that salvation is for those who have their faith in Christ. So we can sum it up by saying that Jesus died for the sins of all individuals in all times and all places, but He is risen for the salvation of those who are in Him. (For an explanation of why those not in Christ suffer eternal punishment, see addendum.)

Spirit vs. Flesh

Those who have their faith in Christ receive the Holy Spirit, which Ephesians 1:13-14 describes as “the guarantee of our inheritance.” The Holy Spirit does the work of restoring our souls to alignment with God’s will. In this sense, eternal life begins at the moment one believes and receives the Gospel of salvation, as the soul is “born again” of the Spirit (John 3:3-8).

A big question inevitably follows: “Why do Christians still sin?” Paul anticipates this as he transitions from his explanation of Christian freedom from sin (Romans 6) to the inconsistency we find in our actions (Romans 7). Verses 18-20 say: “For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.”‭‭

While there is much controversy around this passage, it makes perfect sense in the context of all that I have explained up to this point. Going back to the idea that we are souls that have bodies, we can see that while our souls are reconciled to God in Christ, the body remains in its fallen state. We still suffer, and we still die. We experience the working of the Holy Spirit in our desire to please God and forsake sin, but the flesh still pulls us toward disobedience. This is why Paul can say that it is no longer “I” who sins, but the body of sin that he inhabits. He explains further: “I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin.” ‭‭(Romans‬ ‭7:21-25‬) 

Our Future Hope

Paul points to Jesus Christ as our hope to be freed from the desires for sin that continue to war against our souls. That hope will be realized in the future resurrection, when Christ returns, as we receive bodies that perfectly align with our souls, enabling us to live sin-free in the presence of God. Then, as Revelation 22:1-5 describes, we shall eat from the “tree of life,” whose leaves are for the “healing of the nations.” (v. 2) “And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. They shall see His face, and His name shall be on their foreheads.” (v. 3-4) Having our identity “in Christ,” we will be reconciled to God, the curse will be undone, and we will live forever with Him.

Atonement Summarized 

The Word of God became a man so that He could, like the rest of us, suffer the curse of death, and that through His resurrection, He would defeat death and offer the same victory to those who desire to be free of sin. As the unblemished “Lamb of God,” He suffered the consequences of sin in a bloody, horrific display of self-sacrifice on the cross that demonstrates the severity of sin and God’s wrath towards it. Through His resurrection, He displayed the victory over the devil and sin in His glorified body, showing how we can likewise be made new and freed from the body of death that we currently inhabit. Jesus died for all “in Adam.” He rose for those “in Christ.” The atonement shows how the curse is both shared and overcome by God, and how those who place their faith in Him will ultimately be restored to a place of moral innocence where they can dwell in His presence forever and ever. 

Looking Ahead / Catching Up

How then can we be “in Christ?” Join me next time to find out, as we conclude this series with “Grace Through Faith.”

1. The Creator God
2. Personhood & the Image of God

3. Sin & Death

4. The Spiritual War

5. Atonement Through Incarnation

6. Atonement Through Sacrifice

7. Resurrection

8. Grace Through Faith 

Addendum: Eternal Punishment

Since “ the wages of sin is death,” it might seem cruel and unnecessary for God to punish unbelievers in hell. However, I think there is a distinction to be made in the kinds of sins that Jesus atoned for and sin that results in eternal punishment, whether that be eternal conscious punishment or a second physical death that also kills the soul. 

As I explained earlier in this series, there are sins we commit as we follow the desires of our flesh, but there is also the sin of willful rebellion against God. This may be a temporary rebellion out of anger or frustration with God, but it might also become a hardening of the will at the deepest levels of the soul in rejection of the one true God. In this sense, the human has joined forces with Satan and the demons in war against Him, whether they are conscious of this fact or not. This individual will regard the truth of Christianity and the Gospel of salvation with contempt. He/she will reject the conviction of the Holy Spirit that draws the unbeliever towards Christ, regarding that very conviction as evil. In so doing, what the unbeliever is guilty of is the blasphemy of the Holy Spirit. 

Jesus said, “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation.” (Mark 3:28-29) It seems that Jesus is saying that one kind of sin is different from all others, and is unforgivable. Other sins are forgiven. Jesus has provided atonement for these, but not the other. 

His intention has always been to reconcile sinners to our Creator by restoring us to the purpose for which we exist. Yet He cannot restore those souls that are unwilling to bow before Him as Lord. They, like Satan and his demons, will never surrender to Him. This alignment with the Satanic rebellion is made evident in Jesus words: “Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels.’” (Matthew 25:41) Therefore, eternal punishment is a distinct punishment for joining in the Satanic rebellion. 

This should give comfort to those who mourn the loss of children and others who die before they can understand the Gospel. All sins done in ignorance are covered in the saving work of Christ. God is the source of all goodness, and we can know that how He deals with those who have not expressed faith in Him is good and right. By the nature of who He is, it cannot be otherwise. 

With all of this in mind, consider the following passages, which demonstrate that our God is compassionate and just:

“But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.”

Matthew 9:36

“And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. Then Jesus said, ‘Father, forgive them, for they do not know what they do.’”

Luke 23:33-34a

“And should I not pity Nineveh, that great city, in which are more than one hundred and twenty thousand persons who cannot discern between their right hand and their left—and much livestock?”

Jonah 4:11

Making Sense of Christianity 6: Atonement Through Sacrifice

Last time, I proposed the idea that the atonement of Christ is best seen through the lens of healing. What was accomplished through His death is not about taking away eternal punishment, but was a way in which Christ, though He Himself was not guilty of sin, shared in its consequences as a human being. Through His sharing of our experience, He can sympathetically minister as our eternal High Priest. 

Many proponents of views similar to mine, Christus Victor, or moral influence theory will accompany their view with a disdain for the idea that the cross was a demonstration of the wrath of God towards sin. I believe this is a significant error. While the understanding of the transaction of penal substitution is incorrect, it remains true that what Christ endured was purposefully intended to display the severity of sin and God’s hatred of it. This is a needed component of the atonement, and the reason why it would not have been satisfactory for Jesus to have simply died of old age or in secrecy. No, Jesus did not simply happen to die by crucifixion, but He willfully went to the cross as the spotless “Lamb of God.”

The Perfect Sacrifice

“Behold! The Lamb of God who takes away the sin of the world!” (John 1:29) This introduction from John the Baptist, the prophet who prepared the Jews to receive their Messiah, was a declaration of the significance of Jesus Christ as a sacrificial atonement for sin. The Jewish people had been living under a system of animal sacrifices to God as a covering for their sins. John’s announcement foretold that Jesus would not only be a sacrifice for sins, but He would be THE sacrifice to end all sacrifices. 

Once again, the book of Hebrews helps us to understand the sacrificial aspect of the atonement, as it focuses on Jesus’ role as our High Priest. “Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.” (Hebrews‬ ‭7:23-28‬) We see that, as our eternal High Priest, Christ offered Himself as a sacrifice for our sins. He is the only sacrifice that is sufficient to cover any and all sins for all time. There is no need to offer any other. 

This point is clarified and reiterated in 9:25-28: “not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another— He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.” 

Common Errors

Because Christ lives eternally, His sacrifice on our behalf is sufficient to save any sinner. But note that His sacrifice is not itself to be equated with salvation. This is a common error among Christians. The atonement makes salvation available to anyone, but it is only applied to “those who eagerly wait for Him.” Remember the analogy of the serpent on the pole. It was only effective to heal those who fixed their gaze upon it. So we can say that the atonement of Christ is “sufficient for all, but efficient for the believer.” People are often confused by the concept of the blood atonement, thinking that Christ shed x number of drops of blood to cover y number of people. This is not the case. Neither the amount of blood shed nor the duration of Christ’s suffering are the issue. What is important is that He offered Himself as a blood sacrifice on our behalf. Because He is the spotless (sinless) Lamb of God who has been perfected forever, there is no need of any further sacrifice.

The Purpose of Blood Sacrifices

But why were blood sacrifices needed? As we discussed last time, the punishment for sin is death, so it doesn’t make sense to say that the Old Testament blood sacrifices of animals were a punishment for the one who sinned. Hebrews 9:13-14 offers an explanation: “For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” 

There is a connection between the blood of the innocent and the purifying and cleansing of the guilty sinner. The conscience is provoked to forsake sin and serve God. How does this work? The blood illustrates the severity of our sin by shattering the illusion that it only affects ourselves. When we choose to sin, we inevitably bring harm to others. Blood sacrifices illustrate how our sin contributes in bringing suffering and death into the world, which brings conviction that leads to repentance. We may be ok with taking the consequences of sin upon ourselves, but when we see the collateral damage, we are made to face its ugliness. At the cross we see how the blood of God Himself is shed and His life is taken because our sin’s effects are felt even at the source of all creation.

Counterfeit Blood Sacrifices

If anyone doubts this, consider the number one objection to the blood atonement of Christ: “It’s unjust for an innocent man to die for someone else’s sins.” We all know this, but the Christian recognizes that his or her sins do not exist in a vacuum. God has given us free agency, but our actions profoundly impact the world around us. Our sins stain the world. 

Those who reject the atonement of Christ fail to see the hypocrisy of their own beliefs. Nothing makes this clearer than the abortion of over 60 million children in America. If ever there was a case of innocent life being taken as a covering for sin, it is this. In the name of autonomy and human progress, we have sacrificed our children on an altar to ourselves. And this is the inevitable result of any false system of belief: the innocent will die for the sins of the guilty. Human history is a testament to this fact as hundreds of millions have died for the sake of empires and ideologies that war against the will of the one true God. 

Human Sacrifices Rejected

Some may object: “But what about God commanding Abraham to sacrifice Isaac?” (Genesis 22:1-18) Many see this as evidence that the God of Scripture is cruel, bloodthirsty, and unworthy of worship. Yet the whole point of the story was to show quite the opposite. Unlike the false gods of pagan cultures throughout the Old Testament and the entirety of human history, the true God does not require the taking of innocent human life to appease Him. He provided a substitute to Abraham. At the cross He volunteered Himself.

Self-Sacrificial Love

This brings us back to the very identity of God. He is love, and that love is self-sacrificial. As Jesus said to His disciples, “Greater love has no one than this, than to lay down one’s life for his friends.” ‭‭(John‬ ‭15:13‬) Where the world says “let nothing stand in the way of your happiness,” Christ offers His own life for our benefit. To love as He loved is to nail our own lives to the cross and submit to His will. “Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.’” ‭‭(Matthew‬ ‭16:24-25‬) Real love always comes at a cost to the one who gives. Jesus exemplified this at the cross, and He calls us to model that love to others. 

Through the Lens of Healing

It can then be said that the death of Christ serves as a moral example which can be understood through the lens of sacrifice. Yet that sacrifice is best seen through the lens of healing. Often cited in support of penal substitution is the prophecy of Isaiah 53, but there we see further support for healing as the principle that governs the atonement: “But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.” ‭‭(Isaiah‬ ‭53:5‬) Yes, Jesus suffered by the will of the Father. Yet that will was His own, as He is one with the Father. He went willingly, “as a lamb to the slaughter,” (53:7) with the intention of restoring us to His will. “And I, if I am lifted up from the earth, will draw all peoples to Myself.” (John 12:32) This is the healing of the human condition. 

Looking Forward

But one glaring question remains: How can the death of Christ effectually save the human race? That will be the subject of the next installment, as we discuss “Resurrection.” 

1. The Creator God
2. Personhood & the Image of God

3. Sin & Death

4. The Spiritual War

5. Atonement Through Incarnation

6. Atonement Through Sacrifice

7. Resurrection

8. Grace Through Faith