I have blogged about Definite Atonement before here. There are significant pastoral implications and reasons why we should hold to Definite Atonement. Don Carson lists two:
(1) This approach, I content, must surely come as a relief to young preachers in the Reformed tradition who hunger to preach the Gospel effectively but who do not know how far they can go in saying things such as “God loves you” to unbelievers. When I have preached or lectured in Reformed circles, I have often been asked the question, “Do you feel free to tell unbelievers that God loves them?” No doubt the question is put to me because I still do a fair bit of evangelism, and people want models. Historically, Reformed theology at its best has never been slow in evangelism. Ask George Whitefield, for instance, or virtually all the main lights in the Southern Baptist Convention until the end of the last century. From what I have already said, it is obvious that I have no hesitation in answering this question from young Reformed preachers affirmatively: Of course I tell the unconverted that God loves them.
Not for a moment am I suggesting that when one preaches evangelistically, one ought to retreat to passages of the third type (above), holding back on the fourth type until after a person is converted. There is something sleazy about that sort of approach. Certainly it is possible to preach evangelistically when dealing with a passage that explicitly teaches election. Spurgeon did this sort of thing regularly. But I am saying that, provided there is an honest commitment to preaching the whole counsel of God, preachers in the Reformed tradition should not hesitate for an instant to declare the love of God for a lost world, for lost individuals. The Bible’s ways of speaking about the love of God are comprehensive enough not only to permit this but to mandate it. [Footnote 4: Cf. somewhat similar reflections by Hywel R. Jones, “Is God Love?” in Banner of Truth Magazine 412 (January 1998), 10-16.]
(2) At the same time, to preserve the notion of particular redemption proves pastorally important for many reasons. If Christ died for all people with exactly the same intent, as measured on any axis, then it is surely impossible to avoid the conclusion that the ultimate distinguishing mark between those who are saved and those who are not is their own will. That is surely ground for boasting. This argument does not charge the Arminian with no understanding of grace. After all, the Arminian believes that the cross is the ground of the Christian’s acceptance before God; the choice to believe is not in any sense the ground. Still, this view of grace surely requires the conclusion that the ultimate distinction between the believer and the unbeliever lies, finally, in the human beings themselves. That entails an understanding of grace quite different, and in my view far more limited, than the view that traces the ultimate distinction back to the purposes of God, including his purposes in the cross. The pastoral implications are many and obvious.
Taken from The Difficult Doctrine of the Love of God.
If you want to more on definite atonement check out the forthcoming book by David and Jonny Gibson From Heaven He Came and Sought Her: Definite Atonement in Historical, Biblical, Theological, and Pastoral Perspective
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