From Mongergism.com
Redemption Accomplished and Applied
by John Murray
One of the best, most concise, theologically sound and helpful expositions of the atonement ever produced. John Murray’s Redemption Accomplished and Applied should be required reading for every Christian. At just under 200 pages, Murray offers page after page of devotional and scholarly study that is nearly unparalleled in its clarity, usefulness and theological depth. Read this book, re-read this book and keep it close at hand.
Reflections and Notes on Chapter One.
“The love of God from which the atonement springs is not a distinctionless love; it is a love that elects and predestinates.” p. 10.
Quoting from Eph. 1. 4ff, Murray draws our attention to this point quoted above. The atonement which was made on behalf of God’s elect had God’s elect in mind all along. Therefore, in agreement with Murray is the notion that God’s work of atonement in the sending of the Son to die for the ‘sin of the world’ is rooted in a very distinct love; the love He had for the elect.
So many today have lost sight of the inter-connectedness of the various aspects of salvation. The components which make up this multifaceted diamond of God’s grace has for too long been erroneously compartmentalized. Murray does an excellent job of drawing us back to the fact that the atonement just like “glorification” has a specific group in mind and that this group i.e. the elect, receives a very special gracious and superior love than those of the non-elect.
The implications of this is massive indeed for it reveals the nature of two things. First it displays the generality of that grace which is truthfully and accurately called “common grace”. Secondly, it displays the greatness of that specific grace which is also accurately called “special grace”. It is the Arminian misunderstanding which confuses the two, thinking that God is obligated to love all in the same general or special way. Murray continues,
“It is necessary to underline that concept of sovereign love. Truly God is love. Love is not something adventitious; it is not something that God may choose to be or choose not to be. He is love, and that necessarily, inherently, and eternally. As God is spirit, as He is light, so He is love. Yet it belongs to the very essence of electing love to recognize that it is not inherently necessary to that love which God necessarily and eternally is that He should set such love as issues in redemption and adoption upon utterly undesirable and hell-deserving objects. It was of the free and sovereign good pleasure of His will, a good pleasure that emanated from the depth of His own goodness, that He chose a people to be heirs of God and joint-heirs with Christ. The reason resides wholly in Himself and proceeds from determinations that are peculiarly His as the “I am that I am”. The atonement does not win or constrain the love of God. The love of God constrains to the atonement as the means of accomplishing love’s determinate purpose.” p. 10.
How true this is, many have made the atonement that which constrains God. Thus, if a person erroneously concludes the extent of the atonement, one might also conclude the extent and nature of the love of God as it relates to the atonement. It is no wonder that people conclude with a universal and indiscriminate love of God since they view the nature of the atonement in much the same way. But as Murray says, “The atonement does not win or constrain the love of God.”
The person believing in ‘distinctionless’ love and or atonement of God must conclude that God has finally failed one way or the other. Either God failed in that though He loved all in the exact same way, yet all those whom He loved did not receive the benefit of God’s atonement thereby suffering the frustration of His own loving intentions. Also, if one believes that God atoned for all in the very same way without any distinction then God failed in that, once again His efforts to atone for the sins of all people in a universal fashion has suffered frustration as to the atonements intended extent.
“So, while God could save without an atonement, yet, in accordance with His sovereign decree, He actually does not”. p.12.
I draw our attention to this point in Murray’s argument because of the subsequent queries that the former points on the nature of atonement provoke namely, as to the necessity of such an atonement as is actually accomplished.
Murray’s third chapter is entitled, “the perfection of the atonement”, which gave rise to the point which we seek to make here. The term perfection becomes increasingly relevant as we seek to understand what was indeed accomplished on the cross and why. Murray asks the questions, “why did Go become man? Why, having become man, did He die? Why, having died, did He die the accursed death of the cross?” p.11. These question then lead to the conclusion which Murray calls the “hypothetical necessity” view in which Jesus dies this type of death ultimately because in essence it is the best of all possible worlds. That is, that though God in His omnipotence could atone for the ‘sin of the world’ He finally did that which was must conducive to His own sovereign and perfect wisdom resulting in the highest good of any choice available to Him, no doubt an amount exclusively known to God.
The point of the quote from page 12 above is that God chose the course of the atonement to be particular and non-universal in the strictest sense of the word according to His unquestionable sovereign, all wise, and perfect decrees. The perfection of God therefore is brought to the forefront of the issues surrounding the atonement.
God is perfect and thus, whatever shape the atonement of His Son finally takes is part of His perfect and flawless decrees. On this point Scripture is unambiguous as it displays God in all of His variegated perfections. Hence he is said to be incorruptible, Rom. 1:23; immortal and invisible, I Tim. 1:17.; 'He only hath immortality,' 1 Tim. 6:16.; He is an infinite spirit; and it can be said of none but Him, that 'His understanding is Infinite,' Psal. 147:5.; And says the prophet, To whom will ye liken God ? or what likeness will ye compare unto Him ? ' Isa. 40:18.; Acts 17:29; for God swears by Himself, Heb. 6:19; yet He swears by His holiness, Amos 4:2.*; Also God is infinite, 'Can any man hide Himself in secret places, that I shall not see him ? saith the Lord: do not I fill heaven and earth ? saith the Lord,' Jer. 23:24.; God is unsearchable and infinite in His existence 'nor can the number of His years be searched out,' Job 36:26.; "O the depth of the riches both of the wisdom and knowledge of God ! How unsearchable are His judgments, and His ways past finding out !' Rom. 11:33.
His perfect knowledge of all things past. His knowledge is called "book of remembrance," Mal. 3:16; 'His greatness is unsearchable,' Psal. 145: 3. Psal. 90:2 declares, 'From everlasting to everlasting thou art God.' Hence He is said to "know all things," John 21:17. and to be "God only wise," Rom. 16:27. The essence of God’s nature is glorious and it is holy thus He is describes as, "glorious in holiness," Exod. 15:11. "He is of purer eyes than to behold evil, and cannot look upon iniquity," Hab. 1:13. "God is light, and in Him is no darkness at all," 1 John 1:5. Not only is God these things in His nature but in His actions, "The Lord is holy in all His works," Psal. 145:17. 1 Sam. 6:20. "Who is able to stand before this holy Lord God ?' Deut. 32:4. "Just and right is He." All that God does is right and just, He can only do right, good, and perfect things, Neh. 9:33. "Thou art just in all that is brought upon us." Rev. 16. 5-7. “true and just are Your Judgments”. He is good and He does good, “Thou art good, and dost good, says the Psalmist, Ps. 119:68. He is true in Himself, Deut. 32:4. "A God of truth, and without iniquity."; Therefore when God judges nothing about His wrath and judgment is unrighteous, Rom. 2:2. "We are sure that the judgment of God is according to truth against them which commit such things."
We see therefore that God is described as being infinite in all of His perfections and all of His perfections are infinite. Holiness must hold a particular place among the attributes of God for it speaks of God being incapable of defect or soil or blemish among other things. Concerning this greatest of all God’s attributes as much as one can elevate one of His attributes above the rest 17th century theologian and puritan divine Stephen Charnock comments,
“The nature of God cannot rationally be conceived with out it [i.e. holiness]. Though the power of God be the first rational conclusion, drawn from the sight of His works, wisdom the next, from the order and connexion of His works, purity must result from the beauty of His works: that God cannot be deformed by evil, who hath made every thing so beautiful in its time. The notion of a God cannot be entertained without separating from Him whatsoever is impure and bespotting both in His essence and actions. Though we conceive Him infinite in Majesty, infinite in essence, eternal in duration, mighty in power, and wise and immutable in His counsels; merciful in His proceeding with men, and whatsoever other perfections may dignify so sovereign a Being, yet if we conceive Him destitute of this excellent perfection, and imagine Him possessed with the least contagion of evil, we make Him but an infinite monster, and sully all those perfections we ascribed to Him before; we rather own Him a devil than a God.” (The Existence and Attributes of God, vol. II, p. 111; Stephen Charnock).
The atonement is therefore one of the works of God which display His perfection for it is a work of His and all of God’s works are perfect. The need for Jesus to die in this way is therefore do to the perfection of the way in which He paid for sinners at the cross. Jesus had to die the death of the cross because there was no greater and better way to redeem mankind and no other way was to be conducive to the highest degree of good and greatest display of His glory.
The atonement was not according to human wisdom, it was not what Jesus as a man even desired, but in His divinity which was in perfect communion with God cried out, “My Father, if it be possible, let this cup pass from Me; nevertheless, not as I will, but as You will”. (Lk. 26.39).
In the end the atonement will be one of God most magnificent and perfect woks. All those for whom the atonement will ultimately benefit will see God’s perfect work in all of salvation. All of God’s judgments of God are true, whether in terms of the destruction and judgment of the wicked as a perfect display of His justice, power, and wrath. Or in displaying upon the vessels of mercy infinite mercy and grace which all things considered comes to us in the most impeccable and infinitely perfect decree.
Reflections and Notes on Chapter One.
“The love of God from which the atonement springs is not a distinctionless love; it is a love that elects and predestinates.” p. 10.
Quoting from Eph. 1. 4ff, Murray draws our attention to this point quoted above. The atonement which was made on behalf of God’s elect had God’s elect in mind all along. Therefore, in agreement with Murray is the notion that God’s work of atonement in the sending of the Son to die for the ‘sin of the world’ is rooted in a very distinct love; the love He had for the elect.
So many today have lost sight of the inter-connectedness of the various aspects of salvation. The components which make up this multifaceted diamond of God’s grace has for too long been erroneously compartmentalized. Murray does an excellent job of drawing us back to the fact that the atonement just like “glorification” has a specific group in mind and that this group i.e. the elect, receives a very special gracious and superior love than those of the non-elect.
The implications of this is massive indeed for it reveals the nature of two things. First it displays the generality of that grace which is truthfully and accurately called “common grace”. Secondly, it displays the greatness of that specific grace which is also accurately called “special grace”. It is the Arminian misunderstanding which confuses the two, thinking that God is obligated to love all in the same general or special way. Murray continues,
“It is necessary to underline that concept of sovereign love. Truly God is love. Love is not something adventitious; it is not something that God may choose to be or choose not to be. He is love, and that necessarily, inherently, and eternally. As God is spirit, as He is light, so He is love. Yet it belongs to the very essence of electing love to recognize that it is not inherently necessary to that love which God necessarily and eternally is that He should set such love as issues in redemption and adoption upon utterly undesirable and hell-deserving objects. It was of the free and sovereign good pleasure of His will, a good pleasure that emanated from the depth of His own goodness, that He chose a people to be heirs of God and joint-heirs with Christ. The reason resides wholly in Himself and proceeds from determinations that are peculiarly His as the “I am that I am”. The atonement does not win or constrain the love of God. The love of God constrains to the atonement as the means of accomplishing love’s determinate purpose.” p. 10.
How true this is, many have made the atonement that which constrains God. Thus, if a person erroneously concludes the extent of the atonement, one might also conclude the extent and nature of the love of God as it relates to the atonement. It is no wonder that people conclude with a universal and indiscriminate love of God since they view the nature of the atonement in much the same way. But as Murray says, “The atonement does not win or constrain the love of God.”
The person believing in ‘distinctionless’ love and or atonement of God must conclude that God has finally failed one way or the other. Either God failed in that though He loved all in the exact same way, yet all those whom He loved did not receive the benefit of God’s atonement thereby suffering the frustration of His own loving intentions. Also, if one believes that God atoned for all in the very same way without any distinction then God failed in that, once again His efforts to atone for the sins of all people in a universal fashion has suffered frustration as to the atonements intended extent.
“So, while God could save without an atonement, yet, in accordance with His sovereign decree, He actually does not”. p.12.
I draw our attention to this point in Murray’s argument because of the subsequent queries that the former points on the nature of atonement provoke namely, as to the necessity of such an atonement as is actually accomplished.
Murray’s third chapter is entitled, “the perfection of the atonement”, which gave rise to the point which we seek to make here. The term perfection becomes increasingly relevant as we seek to understand what was indeed accomplished on the cross and why. Murray asks the questions, “why did Go become man? Why, having become man, did He die? Why, having died, did He die the accursed death of the cross?” p.11. These question then lead to the conclusion which Murray calls the “hypothetical necessity” view in which Jesus dies this type of death ultimately because in essence it is the best of all possible worlds. That is, that though God in His omnipotence could atone for the ‘sin of the world’ He finally did that which was must conducive to His own sovereign and perfect wisdom resulting in the highest good of any choice available to Him, no doubt an amount exclusively known to God.
The point of the quote from page 12 above is that God chose the course of the atonement to be particular and non-universal in the strictest sense of the word according to His unquestionable sovereign, all wise, and perfect decrees. The perfection of God therefore is brought to the forefront of the issues surrounding the atonement.
God is perfect and thus, whatever shape the atonement of His Son finally takes is part of His perfect and flawless decrees. On this point Scripture is unambiguous as it displays God in all of His variegated perfections. Hence he is said to be incorruptible, Rom. 1:23; immortal and invisible, I Tim. 1:17.; 'He only hath immortality,' 1 Tim. 6:16.; He is an infinite spirit; and it can be said of none but Him, that 'His understanding is Infinite,' Psal. 147:5.; And says the prophet, To whom will ye liken God ? or what likeness will ye compare unto Him ? ' Isa. 40:18.; Acts 17:29; for God swears by Himself, Heb. 6:19; yet He swears by His holiness, Amos 4:2.*; Also God is infinite, 'Can any man hide Himself in secret places, that I shall not see him ? saith the Lord: do not I fill heaven and earth ? saith the Lord,' Jer. 23:24.; God is unsearchable and infinite in His existence 'nor can the number of His years be searched out,' Job 36:26.; "O the depth of the riches both of the wisdom and knowledge of God ! How unsearchable are His judgments, and His ways past finding out !' Rom. 11:33.
His perfect knowledge of all things past. His knowledge is called "book of remembrance," Mal. 3:16; 'His greatness is unsearchable,' Psal. 145: 3. Psal. 90:2 declares, 'From everlasting to everlasting thou art God.' Hence He is said to "know all things," John 21:17. and to be "God only wise," Rom. 16:27. The essence of God’s nature is glorious and it is holy thus He is describes as, "glorious in holiness," Exod. 15:11. "He is of purer eyes than to behold evil, and cannot look upon iniquity," Hab. 1:13. "God is light, and in Him is no darkness at all," 1 John 1:5. Not only is God these things in His nature but in His actions, "The Lord is holy in all His works," Psal. 145:17. 1 Sam. 6:20. "Who is able to stand before this holy Lord God ?' Deut. 32:4. "Just and right is He." All that God does is right and just, He can only do right, good, and perfect things, Neh. 9:33. "Thou art just in all that is brought upon us." Rev. 16. 5-7. “true and just are Your Judgments”. He is good and He does good, “Thou art good, and dost good, says the Psalmist, Ps. 119:68. He is true in Himself, Deut. 32:4. "A God of truth, and without iniquity."; Therefore when God judges nothing about His wrath and judgment is unrighteous, Rom. 2:2. "We are sure that the judgment of God is according to truth against them which commit such things."
We see therefore that God is described as being infinite in all of His perfections and all of His perfections are infinite. Holiness must hold a particular place among the attributes of God for it speaks of God being incapable of defect or soil or blemish among other things. Concerning this greatest of all God’s attributes as much as one can elevate one of His attributes above the rest 17th century theologian and puritan divine Stephen Charnock comments,
“The nature of God cannot rationally be conceived with out it [i.e. holiness]. Though the power of God be the first rational conclusion, drawn from the sight of His works, wisdom the next, from the order and connexion of His works, purity must result from the beauty of His works: that God cannot be deformed by evil, who hath made every thing so beautiful in its time. The notion of a God cannot be entertained without separating from Him whatsoever is impure and bespotting both in His essence and actions. Though we conceive Him infinite in Majesty, infinite in essence, eternal in duration, mighty in power, and wise and immutable in His counsels; merciful in His proceeding with men, and whatsoever other perfections may dignify so sovereign a Being, yet if we conceive Him destitute of this excellent perfection, and imagine Him possessed with the least contagion of evil, we make Him but an infinite monster, and sully all those perfections we ascribed to Him before; we rather own Him a devil than a God.” (The Existence and Attributes of God, vol. II, p. 111; Stephen Charnock).
The atonement is therefore one of the works of God which display His perfection for it is a work of His and all of God’s works are perfect. The need for Jesus to die in this way is therefore do to the perfection of the way in which He paid for sinners at the cross. Jesus had to die the death of the cross because there was no greater and better way to redeem mankind and no other way was to be conducive to the highest degree of good and greatest display of His glory.
The atonement was not according to human wisdom, it was not what Jesus as a man even desired, but in His divinity which was in perfect communion with God cried out, “My Father, if it be possible, let this cup pass from Me; nevertheless, not as I will, but as You will”. (Lk. 26.39).
In the end the atonement will be one of God most magnificent and perfect woks. All those for whom the atonement will ultimately benefit will see God’s perfect work in all of salvation. All of God’s judgments of God are true, whether in terms of the destruction and judgment of the wicked as a perfect display of His justice, power, and wrath. Or in displaying upon the vessels of mercy infinite mercy and grace which all things considered comes to us in the most impeccable and infinitely perfect decree.
