Joe Morecraft: Christ by His blood satisfies, atones, propitiates, reconciles, and redeems

The only source of satisfaction, atonement, propitiation, reconciliation and redemption with reference to God is through the shedding of sacrificial blood. The word, “sacrifice,” is directed to the need created by the guilt of our sin. “Propitiation” refers to the need that arises from the wrath of God against sin. “Reconciliation” refers to the need arising from our alienation from God because of sin. And “redemption” or “ransom” is directed to the slavery to which our sin has consigned us.

-Joe Morecraft, "Authentic Christianity," vol. 2, pp. 73-74

R.J. Rushdoony: Self-atonement is impossible, and man is totally passive in salvation -- God alone is sovereign

Self-atonement is an impossibility. … Man is God’s creature, totally God’s creation, and man can exist only in God’s world. He is totally morally liable to God, and man’s every attempt to assert a claim to autonomy is not only a violation of his moral duty but a metaphysical impossibility and a mental monstrosity. Man cannot make atonement to God for his sin because he is neither capable of truly self-righteous atonement, since he is nothing in and of himself, nor can he add anything to God. As Paul asked the Corinthians, “and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (I Cor. 4:7). Since man is totally God’s act, man’s justification and atonement are also of necessity totally God’s acts. …

The declaration of all Scripture is that atonement and justification are the sovereign acts of God through the work of Jesus Christ. Atonement therefore is essentially not a subjective experience but an objective fact. The primary point of reference in atonement is not the sinner’s experience but God’s order, God’s self-propitiation. Christ pays the price to God as the representative sinner, so that the reconciliation and atonement are divinely initiated. Christ, by His incarnation as very man of very man, acts as man’s representative in the transaction. The atonement of the elect is thus vicarious, in that it is not their work but God’s work. Because man is totally a creature, he is totally passive in relationship to God; because he has been created lord over the earth, man can assume a secondary activity towards the earth. …

The only possible source of political liberty is on the premise of the atoning work of Jesus Christ. (R.J. Rushdoony, Politics of Guilt and Pity, pp. 7-8, 10)

John Murray: When we understand the nature of the atonement, we see that it was limited in intent and extent but not in efficacy, perfection, or power

The question is: on whose behalf did Christ offer himself a sacrifice? On whose behalf did he propitiate the wrath of God? Whom did he reconcile to God in the body of his flesh through death? Whom did he redeem from the curse of the law, from the guilt and power of sin, from the enthralling power and bondage of Satan? In whose stead and on whose behalf was he obedient unto death, even the death of the cross? These are precisely the questions that have to be asked and frankly faced if the matter of the extent of the atonement is to be placed in proper focus. ... The question is precisely the reference of the death of Christ when this death is viewed as vicarious death, that is to say, as vicarious obedience, as substitutionary sacrifice, and expiation, as effective propitiation, reconciliation, and redemption. In a word, it is the strict and proper connotation of the expression "died for" that must be kept in mind (John Murray, Redemption Accomplished and Applied, p. 62. Grand Rapids, MI: Eerdmans, 1955).

... Did Christ come to make the salvation of all men possible, to remove obstacles that stood in the way of salvation, and merely to make provision for salvation? Or did he come to save his people? Did he come to put all men in a salvable state? Or did he come to secure the salvation of all those who are ordained to eternal life? Did he come to make men redeemable? Or did he come effectually and infallibly to redeem? (p. 63)

... The saving efficacy of expiation, propitiation, reconciliation, and redemption is too deeply embedded in these concepts, and we dare not eliminate this efficacy. ... Whether the expression "limited atonement" is good or not we must reckon with the fact that unless we believe in the final restoration of all men we cannot have an unlimited atonement. If we universalize the extent we limit the efficacy (p. 64).

... It is necessary for us to discover what redemption or atonement really means. And when we examine the Scripture we find that the glory of the cross of Christ is bound up with the effectiveness of its accomplishment. Christ redeemed us to God by his blood, he gave himself a ransom that he might deliver us from all iniquity. The atonement is efficacious substitution (p. 75).


Read about Murray's analysis of the nature of the atonement to more fully understand why Christ's work of obedience, expiation, propitiation, reconciliation, and redemption; are inescapably limited to believers.

John Murray's analysis of the nature of the atonement

John Murray's analysis of the nature of the atonement, outlined:

Part 1, Obedience

Part 2, Sacrifice & Expiation

Part 3, Propitiation

Part 4, Reconciliation

Part 5, Redemption

In this series we will see how John Murray, from the penal substitutionary perspective, analyzes the atonement in terms of man's relationship to God and his problem with sin. Specifically, Murray deals with the following, providing abundant Scriptural support:

1. Christ's obedience, by which we were constituted righteous before God and freed from condemnation;
   
2. Christ's sacrifice and expiation, which removed from us the liability of guilt due to sin;
   
3. Christ's propitiation, which dealt with the Father's wrath that abides on sinners;
   
4. Christ's reconciliation, which removed, first and foremost, God's alienation from us and then, secondarily, our alienation from Him, restoring us to peace with God;
   
5. Christ's work of redemption, purchasing us from bondage as slaves and criminals under sin.

Outline of John Murray's analysis of the nature of the atonement, pt. 3/5 (Propitiation)

Continued from part 2 ...

(Links to all five posts in this series)

• Propitiation
• Romans 3:25, Hebrews 2:17, I John 2:2, and 4:10, [1] clearly apply “propitiation” to the work of Christ
• Propitiation presupposes that the person propitiated is angry, and it means “to pacify, to conciliate, to make propitious”
• Some say that God would not be angry or be propitiated
• With God, as with humans, “the unique object of love may at the same time be the unique object of holy wrath and displeasure,” as sin must evoke His wrath in terms of His holiness
• Ephesians 2:3 [2] says that those whom God loves were children of wrath
• “The doctrine of the propitiation is precisely this that God loved the objects of His wrath so much that He gave His own Son to the end that He by His blood should make provision for the removal of this wrath.”
• Isaiah 53:5 [3] shows that Christ bore our sins and the punishment of judgment, and Romans 5:12 and 6:23 [4] show that death is the penalty for sin
• Christ endured the epitome of God’s judgment against sin, His wrath
• God’s love for Christ and His wrath poured out on Him in judgment for the sins He bore, are perfectly compatible, in terms of John 10:17 [5]
• Love and wrath are not contradictory; rather, love and hate are
• God the Father forsook Christ, showing that Christ bore the “full stroke of judicial wrath” (see Psalm 22:1, Matthew 27:46, and Mark 15:34 [6])
• I John 4:10 [7] highlights the propitiation as the essence of God’s love at Calvary, as Christ propitiated God’s wrath against sin

---

[1] Romans 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Hebrews 2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

I John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

I John 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

[2] Ephesians 2:3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

[3] Isaiah 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

[4] Romans 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

Romans 6:23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

[5] John 10:17 Therefore doth my Father love me, because I lay down my life, that I might take it again.

[6] Psalm 22:1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

Matthew 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Mark 15:34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

[7] I John 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

[See John Murray's article and Part 4 of the outline]

John Owen: How unsafe it is to stand before God's tribunal pleading anything within ourselves

"There was of old a direction for the visitation of the sick, composed, as they say, by Anselm, and published by Casparus Ulenbergius, which expresses a better sense of these things [i.e., on what grounds we might or could be justified in the sight of God] than some seem to be convinced of: . . . 'Dost thou believe that thou canst not be saved but by the death of Christ? The sick man answers, "Yes," then let it be said unto him, Go to, then, and whilst thy soul abideth in thee, put all thy confidence in this death alone, place thy trust in no other thing; commit thyself wholly to this death, cover thyself wholly with this alone, cast thyself wholly on this death, wrap thyself wholly in this death. And if God would judge thee, say, "Lord, I place the death of our Lord Jesus Christ between me and thy judgment; and otherwise I will not contend or enter into judgment with thee." And if he shall say unto thee that thou art a sinner, say, "I place the death of our Lord Jesus Christ between me and my sins." If he shall say unto thee that thou hast deserved damnation, say, "Lord, I put the death of our Lord Jesus Christ between thee and all my sins; and I offer his merits for my own, which I should have, and have not." If he say that he is angry with thee, say, "Lord, I place the death of our Lord Jesus Christ between me and thy anger."' Those who gave these directions seem to have been sensible of what it is to appear before the tribunal of God, and how unsafe it will be for us there to insist on any thing in ourselves." (John Owen, Justification)

John Owen on forensic trial and sentence within justification

(1) A judgment is supposed in it, concerning which the Psalmist prays that it may not proceed on the terms of the law: Psalm 143:2.

• Psalm 143:2, "And enter not into judgment with thy servant: for in thy sight shall no man living be justified."
  

(2) The Judge is God Himself: Isaiah 50:7, 8.

• Isaiah 50:7-8, "For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. [8] He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me."
  

(3) The tribunal whereon God sits in judgment is the Throne of Grace: Hebrews 4:16.

• Hebrews 4:16, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."
  

(4) A guilty person. This is the sinner, who is so guilty of sin as to be obnoxious to the judgment of God: Romans 3:18.

• Romans 3:18, "There is no fear of God before their eyes."
  

(5) Accusers are ready to propose and promote the charge against the guilty person; these are the law (John 5:45), conscience (Rom. 2:15), and Satan: Zechariah 3:2, Revelation 12:10.

• John 5:45, "Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust."
  
• Romans 2:15, "Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)"
  
• Zechariah 3:2, "And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?"
  
• Revelation 12:10, "And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night."
  

(6) The charge is admitted and drawn up in a ‘handwriting’ in form of law, and is laid before the tribunal of the Judge, in bar to the deliverance of the offender: Colossians 2:14.

• Colossians 2:14, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;"
  

(7) A plea is prepared in the Gospel for the guilty person: this is grace, through the blood of Christ, the ransom paid, the eternal righteousness brought in by the Surety of the covenant: Romans 3:23, 25, Daniel 9:24.

• Romans 3:23, "For all have sinned, and come short of the glory of God;"
  
• Daniel 9:24, "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy."
  

(8) Hereunto alone the sinner betakes himself, renouncing all other apologies or defensatives whatever: Psalm 130:2, 3; Luke 18:13.

• Psalm 130:2-3, "Lord, hear my voice: let thine ears be attentive to the voice of my supplications. [3] If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?"
  
• Luke 18:13, "And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."
  

(9) To make this plea effectual we have an Advocate with the Father, and He pleads His own propitiation for us: 1 John 2:1, 2.

• 1 John 2:1-2, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: [2] And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world."
  

(10) The sentence hereon is absolution, on account of the sacrifice and righteousness of Christ; with acceptation into favour, as persons approved of God: Romans 8:33, 34; 2 Corinthians 5:21

• Romans 8:33-34, "Who shall lay any thing to the charge of God's elect? It is God that justifieth. [34] Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."
  
• 2 Corinthians 5:21, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
  

(From John Owen; quoted in ch.2 of Pink’s ‘Justification’)

R.L. Dabney conclusively proves the Biblical and Reformed doctrine of justification

1. Our justification is gratuitous. Rom 3:24; Eph. 2:5; Titus 3:7.

• Romans 3:24, “Being justified freely by his grace through the redemption that is in Christ Jesus.”
• Ephesians 2:5, “Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)”
• Titus 3:7, “That being justified by his grace, we should be made heirs according to the hope of eternal life.”
• [cf. Romans 4:16, "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,"]
  

2. Christ is our Surety. Heb. 7:22. Our sins are imputed to Him, that His righteousness may be imputed to us. Is. 4:6 and 11; 2 Cor. 5:21; 1 Pet. 2:24.

• Hebrews 7:22, “By so much was Jesus made a surety of a better testament.”
• Isaiah 4:6, “And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.”
• Isaiah 11, "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: [2] And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; [3] And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: [4] But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. [5] And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. [6] The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. [7] And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. [8] And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. [9] They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. [10] And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. [11] And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. [12] And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. [13] The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. [14] But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. [15] And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. [16] And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. "
  
• [Cf. Isaiah 53]
• II Corinthians 5:21, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”
• [cf. Galatians 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:"]
• [cf. Hebrews 9:27-28, "And as it is appointed unto men once to die, but after this the judgment: [28] So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation."]
• I Peter 2:24, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.”
  

3. He is our propitiation. Rom. 3:25; 1 John 2:2.

• Romans 3:25, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.”
• I John 2:2, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”
  

4. We are justified through Christ, or for His name, or His sake, or by His blood. Acts 10:43; 13:38, 39; Eph. 1:7; 4:32; Rom. 5:9; 1 John 2:12.

• Acts 10:43, “To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.”
• Acts 13:38, 39, “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.”
• Ephesians 1:7, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.”
• Ephesians 4:32, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”
• Romans 5:9, “Much more then, being now justified by his blood, we shall be saved from wrath through him.”
• I John 2:12, “I write unto you, little children, because your sins are forgiven you for his name's sake.”
  

5. Christ is called "our righteousness." Jer. 33:6; 1 Cor. 1:30; Rom. 10:4.

• Jeremiah 33:6, “Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.”
• I Corinthians 1:30, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”
• Romans 10:4, “For Christ is the end of the law for righteousness to every one that believeth.”
  

6. We are justified by His obedience, or righteousness. Rom. 5:18, 19.

• Romans 5:18,19, “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.”

7. The righteousness that justifies us is God’s and Christ’s, as opposed to ours. Rom. 1:17; 3:22; Phil. 3:9.

• Romans 1:17, “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.”
• Romans 3:22, “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference.”
• Philippians 3:9, “And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.”
• [cf. Romans 10:3-4 regarding going about to establish their own righteousness, “For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. [4] For Christ is the end of the law for righteousness to every one that believeth.”]
• [cf., regarding those who trust in themselves that they are righteous, Christ’s parable of the Pharisee and the tax collector who prayed in the temple (Luke 18:9-14), "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: [10] Two men went up into the temple to pray; the one a Pharisee, and the other a publican. [11] The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. [12] I fast twice in the week, I give tithes of all that I possess. [13] And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. [14] I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."]
  

"Let the student weigh these and such like texts, and he will see accumulative proof of the proposition. In fine; no other construction of the facts coheres with the doctrine of Christ’s substitution. Let but the simple ideas, in which all evangelical Christians concur, be weighed; that Christ acted as our surety; that His mediatorial actions were vicarious; that we are justified in Him and for their sake; and we shall see that the doctrine of our catechism is the fair and obvious result. What do men mean by a substitute or vicar? That the acts which he does as such are accounted, as to their legal effect, as the acts of his principal."

(Adapted from R.L. Dabney's “Systematic Theology")

R.L. Dabney explains the nature of atonement as satisfaction

The word which I should prefer to use, is one sanctioned by the constant usage of the Reformed theologians, "satisfaction." This expresses truly and specifically what Christ did for believers. It points explicitly to the divine law and perfection, whose demand for satisfaction constitute the great obstacles to pardon. It includes also, Christ’s perceptive, as well as His penal, compensation for our debt. We shall see that both Christ’s obedience to the perceptive law and His voluntary endurance of the penal sanction enter into His satisfaction, paid as our substitute. The established word, which has been deliberately attested and approved by the Church, is by all means to be retained. Atonement, or reconciliation is related to satisfaction, as effect to cause.

… The satisfaction of Christ is not idem facere; to do the identical thing required of the sinner, but satis facere; to do enough to be a just moral equivalent for what is due from the sinner. Hence, two consequences. Christ’s satisfaction cannot be forced on the divine Creditor as a legal tender; it does not free us ipso facto. And God, the Creditor, has an optional discretion to decline the proffer, if He chooses (before He is bound by His own covenant), or to accept it. Hence, the extent to which, and the terms on which Christ’s vicarious actions shall actually satisfy the law, depend simply on the stipulations made between Father and Son, in the covenant of redemption.

Yet, we shall by no means agree with the Scotists, and the early Remonstrants, that Christ did not make a real, and equivalent satisfaction for sinners debts. They say, that His sacrifice was not such, because He did not suffer really what sinners owed. He did not feel remorse, nor absolute despair, He did not suffer eternally; only His humanity suffered. But they suppose that the inadequate sufferings were taken as a ransom price, per account by a gracious waiver of God’s real claims of right. And they hold that any sacrifice, which God may please thus to receive, would be thereby made adequate. The difference between their view and the Reformed may be roughly, but fairly defined, by an illustration drawn from pecuniary obligations. A mechanic is justly indebted to a land owner in the sum of one hundred pounds and has no money wherewith to pay. Now, should a rich brother offer the landlord the full hundred pounds, in coin of the realm, this would be a legal tender. It would, ipso facto cancel the debt, even though the creditor captiously rejected it. Christ’s satisfaction is not ipso facto in this commercial sense. There is a second supposition, that the kind brother is not rich, but is himself an able mechanic, and seeing that the landlord is engaged in building, he proposes that he will work as a builder for him two hundred days, at ten shillings per diem (which is a fair price), to cancel his poor brother’s debt. This proposal, on the one hand, is not a "legal tender," and does not compel the creditor. He may say that he has already enough mechanics, who are paid in advance, so that he cannot take the proposal. But, if he judges it convenient to accept it, although he does not get the coin, he gets an actual equivalent for his claim, and a fair one. This is satisfact . The debtor may thus get a valid release on the terms freely covenanted between the surety and creditor. But there is a third plan. The kind brother has some "script" of the capital stock of some company, which, "by its face" amounts nominally to one hundred pounds, but all know that it is worth but little. Yet he goes to the creditor saying, "My brother and I have a pride about bearing the name of full payment of our debt. We propose that you take this "script" as one hundred pounds (which is its nominal amount), and give us a discharge, which shall state that you have payment in full." Now, if the creditor assents, this is payment per acceptilationem. Does Christ’s satisfaction amount to no more than this? We answer emphatically, it does amount to more. This disparaging conception is refuted by many scriptures, such as Isa. 13:21; 53:6. It is dishonorable to God, representing Him as conniving at a "legal fiction," and surrendering all standard of truth and justice to confusion. On this low scheme, it is impossible to see how any real necessity for satisfaction could exist.

… A stick of wood, and an ingot of gold are subjected to the same fire. The wood is permanently consumed, the gold is only melted, because it is a precious metal, incapable of natural oxidation, and it is gathered, undiminished, from the ashes of the furnace. But the fire was the same! And then, the infinite dignity of Christ’s person gives to His temporal sufferings a moral value equal to the weight of all the guilt of the world.

Christ, or His work, is also called lutron, ransom price; and the transaction an apolutrwsi, or redeeming. The obvious idea here, is that of purchase, by a price, or equivalent, out of bondage. He is also our ilasmo, or exilasmo, making for us propitiation, ilasthrion. Expiation is the sacrificial and satisfactory action, making the offended Judge propitious to the transgressor. These terms applied to Christ’s suffering work, justify us in describing His sacrifice, as His vicarious suffering of the penalties due our sins, to satisfy God’s justice and thus reconcile Him to us. (R.L. Dabney, The Nature of Christ's Sacrifice)

A.W. Pink: The Atonement makes salvation certain for all who believe and for whom Christ died

Speaking generally, only two views or interpretations of the Cross have received much favor among the professed people of God: the one which affirmed that the Atonement was effected to make certain the salvation of all who believe; the other which supposed that atonement was made in order to make possible the salvation of all men. The former is the strict Calvinist view; the latter, the Arminian. Even here, the difference was not merely one of terms, but of truth over against error. The one is definite and explicit; the other indefinite and intangible. The one affirms an Atonement which actually atones (i. e. fully satisfied God for those on whose behalf it was made); the other predicates an Atonement which was a sorry failure, inasmuch as the majority of those on whose behalf it was supposed to be offered, perish notwithstanding. The logical and inevitable corollary of the one is a satisfied, because triumphant Savior; the other (if true) would lead, unavoidably, to a disappointed, because defeated Savior. The former interpretation was taught by such men as Wickcliff, Calvin, Latimer, Tyndale, Bunyan, Owen, Dodderidge, Jonathan Edwards, Toplady, Whitefield, Spurgeon, etc. The latter by men who, as theologians, were not worthy to unloose their shoes.

… . If ALL the sins of ALL men were laid upon Christ, then the sin of unbelief was too. That unbelief is a sin is clear from the fact that in 1 John 3:23 we read, "And this is His commandment, That we should believe on the name of His Son Jesus Christ." Refusal to believe in Christ is, therefore, an act of flagrant disobedience, rebellion against the Most High. But if all the sins of all men were laid upon Christ (as it is now asserted), then He also endured the penalty for the Christ-rejector's unbelief. If this be so, then Universalism is true. But it is not so. The very advocates of the view we are now refuting would not affirm it. And therein may be seen the inconsistency and untenableness of their teaching. For if unbelief is a sin and Christ did not suffer the penalty of it, then all sin was not laid upon Christ. Thus there are only two alternatives: a strictly limited Atonement, availing only for believers; or an unlimited Atonement which effectually secures the salvation of the entire human race.

… The fact that Holy Writ does declare that the wicked shall yet be judged "according to their works" is incontestable evidence that they will have more to answer for, and will suffer for something more than their rejection of Christ.

… If Christ be the propitiation for those that are lost equally as much as for those that are saved, then what assurance have we that believers too may not be lost? If Christ be the propitiation for those now in hell, what guarantee have I that I may not end in hell? The blood-shedding of the incarnate Son of God is the only thing which can keep any one out of hell, and if many for whom that precious blood made propitiation are now in the awful place of the damned, then may not that blood prove inefficacious for me! Away with such a God-dishonoring thought. (A.W. Pink, The Atonement

John Murray: "Limited atonement" is inescapable due to the nature of the atonement

In a word, the atonement is bound up with its efficacy in respect of obedience, expiation, propitiation, reconciliation, and redemption. When the Scripture speaks of Christ as dying for men, it is His vicarious death on their behalf that is in view and all the content which belongs to the atonement defines the significance of the formula "died for." Thus we may not say that He died for all men any more than that He made atonement for all men. (John Murray, The Atonement)