Paul Levy interviews David and Jonathan Gibson for EN about the new book they have edited on the purpose of Christ’s death
en: You have edited a book over 700 pages long on an obscure doctrine known as defi-nite (‘limited’) atonement? How did it come about?
DG/JG: Some of the traditional ‘Calvinistic’ approaches to the doctrine of definite atonement can be a bit forced and too hasty in trying to prove the doctrine; some are more biblicist than biblical and don’t see the doctrine as a biblico-systematic conclusion. There also exists a lot of caricatures of the doctrine from opponents, which reveal that it has not been properly understood. So we felt there was a need for an in-depth, comprehensive, but careful treatment, one which looked at the doctrine from a number of perspectives – historical, biblical, theological and pastoral. We assembled a line-up of leading scholars to produce a volume written at a rigorous level. We also wanted the book to have a warmth and winsomeness that might diffuse some of the heat associated with definite atonement and allow the glory of this truth to sparkle and shine. We didn’t want to win an argument; we wanted to help the convinced and win the unconvinced.
en: How would you define definite atone- ment? Is it another name for what some call ‘limited atonement’?
DG/JG: Here’s a succinct definition: the doctrine of definite atonement states that, in the death of Jesus Christ, the triune God intended to achieve the redemption of every person given to the Son by the Father in eternity past, and to apply the accomplishments of his sacrifice to each of them by the Spirit. In a nutshell: the death of Christ was intended to win the salvation of God’s people alone; and not only was it intended to do that, but it actually achieved it as well. Jesus will be true to his name: he will save his people from their sins.
