"My long friendship with Dr. Long goes back to the years in which he was a student and I a professor at Dallas Theological Seminary in Dallas, Texas. In those days we had many conversations and times together...I look back upon those years as a time of further spiritual and theological growth for me."
"My own theological position at the time was what might be called Amyraldian, although not strictly true to historical Amyraldism, or hypothetical universalism. I frequently used the term, "four point Calvinist," to express my view...I really did believe in the bondage of the will and rejected the capital Arminian doctrine of free will, embraced by so many evangelicals calling themselves "Calvinists," or "mild Calvinists.""
"The personal debt that I owe to Dr. Long consists in the fact that, through our talks together and the further study of the question of particular redemption in the Scriptures under the guidance of the Holy Spirit, which they fostered, I was brought to an understanding and acceptance of consistent soteriological Calvinism."
"I am, therefore, very indebted to Dr. Long and to the insights that he shared with me concerning the biblical doctrine of grace. He was a fine student in his work at the seminary, and I believe that this is evidenced in his book, which was originally a master's thesis presented to the seminary as part of the requirements for the degree of Th.M."
"The method of treatment of the issue that Dr. Long has followed is both theological and exegetical. The first part of the work is theological, and the author argues persuasively and quite thoroughly for the accomplishment of a definite atonement by our Lord in His death upon Calvary's cross. As an Appendix he has treated in exegetical detail the leading texts offered by Arminians in objection to the author's position. The texts dealt with are 2 Peter 2:1, 1 John 2:2, and 2 Corinthians 5:19. Thus, there is both theology and exegesis in the defense."
"There are so many useful and helpful discussions of important aspects of the doctrine of God's grace in this book that I can only say, "Read it! Ponder it! And embrace the truth! It will be mind-clearing, heart-warming, and spiritually nourishing.""
"Perhaps I may be allowed to make one final comment. To my mind the concept of the universal and spiritually egalitarian love of God lies at the base of a great deal of the spiritual failure of our day. In fact, it is a doctrine that is eminently calculated to give comfort to the apathetic and indifferent among us, who seem to be dwelling in a spiritual coma."
"I heartily recommend Dr. Long's discussion of God's eternal love, immutable and distinguishing. It is surely a needed warning to the complacent and an antidote to evangelicalism's current superficiality in the preaching of divine grace."
2. OBJECTIONS TO A LIMITED ATONEMENT. Several objections have been raised to the doctrine of a particular atonement, of which the following are the most important.
a. There are passages which teach that Christ died for the world, John 1:29; 3:16; I John 2:2; 4:14. The objectors proceed on the assumption that the word "world" in these passages always denotes all the individuals that constitute the world of humanity. But the word does not always have this meaning; its meaning is certainly more limited in Luke 2:1; 12:19. In the passages referred to it may simply serve to indicate that Christ died, not merely for the Jews, but for people of all the nations of the world.
b. Again, there are passages in which Christ is said to have died for all men, Rom. 5:18; I Cor. 15:22; II Cor. 5:14; I Tim. 2:4, 6; Tit. 2:11; Heb. 2:9, II Pet. 3:9. But the word "all" sometimes has a restricted meaning in Scripture, denoting all of a particular class, I Cor. 15:22; Eph. 1:23, or all kinds of classes, Tit. 2:11. If it were always taken in the absolute sense in the passages referred to by the objectors, some of these passages would teach that all men are actually saved, something which they themselves do not believe, cf. Rom. 5:18; I Cor. 15:22; Heb. 2:9, cf. v. 10.
c. Finally, it is said that the universal offer of salvation in the preaching of the word presupposes a universal atonement. If Christ did not die for all men, the offer of salvation cannot be extended to all in good faith. But the universal offer of salvation does not include the declaration that Christ made atonement for every individual; moreover, it is always conditioned by a faith and repentance that can only be wrought in the heart by the Holy Spirit. Only the elect comply with the requirements and thus receive the blessings of salvation.
It is generally admitted that the satisfaction rendered by Christ was in itself sufficient for the salvation of all men, though they do not attain unto salvation. There is a difference of opinion, however, as to the question, whether Christ suffered and died for the purpose of saving all men or only the elect.
1. THE LIMITED EXTENT OF THE ATONEMENT. Roman Catholics, Lutherans, and Arminians of every description, maintain that the atonement wrought by Christ is universal. This does not mean that in their estimation all men will be saved, but simply that it was the intent of the Father in sending Christ, and of Christ in the accomplishment of His redemptive work, to save them all without any exception. They all admit that , as a matter of fact, the intended effect is not achieved. In distinction from them the Reformed Churches believe in a limited atonement. They maintain that it was the intention of both the Father and the Son to save only the elect, a purpose that is actually accomplished. The advocates of a universal atonement assert that Christ merely made salvation possible for all men, and that their actual redemption is dependent on their own free choice. The advocates of a limited atonement, on the other hand, maintain that Christ actually saves to the uttermost every one of those for whom He has laid down His life. Not one of those for whom the price is paid finally falls short of salvation. The Bible clearly teaches that the effect of the work of Christ is not merely to make atonement possible, but to reconcile men to God and to put them in actual possession of eternal salvation, Luke 19:10; Rom. 5:10; II Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7. Moreover, it indicates in various ways that Christ laid down His life for a certain qualified number, for His people, Matt. 1:21, for His sheep, John 10:11, 15, for the Church, Acts 20:28; Eph. 5:25-27, or for the elect, Rom. 8:32-35. Moreover, if it was really the purpose of God to save all men, then we shall have to come to the conclusion that the divine purpose is frustrated by men, and this is an impossibility.
