His chapter on the extent of the atonement is one of the best. In this chapter he takes head on those who claim that Christ died to make salvation possible—a so-called ‘hypothetical universalism.’ He sets his theological arsenal directly at those who use the seemingly universalistic passages and shows that this is a false understanding. He concludes that the very glory of the cross is at stake. Those who claim that Christ did not secure the salivation of the elect on the cross are diminishing the glory of Christ. If Christ did not die in a unique way for the elect, then the cross loses its splendor. He concludes this chapter with these poignant words:
We can readily see, therefore, that although universal terms are sometimes used in connection with the atonement these terms cannot be appealed to as establishing the doctrine of universal atonement. In some cases, as we have found, it can be shown that all-inclusive universalism is excluded by the considerations of the immediate context. In other cases there are adequate reasons why universal terms should be used without the implication of distributively universal extent. Hence no conclusive support for the doctrine of universal atonement can be derived from universalistic expressions. The question must be determined on the basis of other evidence. This evidence we have tired to present. It is easy for the proponents of universal atonement to make offhand appeal to a few texts. But this method is not worthy of the serious student of Scripture. 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 iniquity. The atonement is efficacious substitution.