If we concentrate on the thought of redemption, we shall be able to sense more readily the impossibility of universalizing the atonement. What does redemption mean? It does not mean redeemability, that we are placed in a redeemable position. It means that Christ purchased and procured redemption. This is the triumphant note of the New Testament whenever it plays on the redemptive chord. Christ redeemed us to God by his blood (Rev. 5:9). He obtained eternal redemption (Heb. 9:12). “He gave himself for us in order that he might redeem us from all iniquity and purify to himself a people for his own possession, zealous of good works” (Tit. 2:14). It is to beggar the concept of redemption as an effective securement of release by price and by power to construe it as anything less than the effectual accomplishment which secures the salvation of those who are its objects. Christ did not come to put men in a redeemable position but to redeem to himself a people. We have the same result when we properly analyse the meaning of expiation, propitiation, and reconciliation. Christ did not come to make sins expiable. He came to expiate sins – “when he made purification of sins, he sat down on the right hand of the majesty on high” (Heb. 1:3). Christ did not come to make God reconcilable. He reconciled us to God by his own blood.
The very nature of Christ’s mission and accomplishment is involved in this question. Did Christ come to make the salvation of all men possible, to remove obstacles that stood in the way of salvation, and merely to make provision for salvation? Or did he come to save his people? Did he come to put all men in a salvable state? Or did he come to secure the salvation of all those who are ordained to eternal life? Did he come to make men redeemable? Or did he come effectually and infallibly to redeem? The doctrine of atonement must be radically revised if, as atonement, it applies to those who finally perish as well as to those who are the heirs of eternal life. In that event we shall have to dilute the grand categories in terms of which the Scripture defines the atonement and deprive them of their most precious import and glory. This we cannot do….We do well to ponder the words of our Lord himself: “I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that of everything which he hath given to me I should lose nothing, but should raise it up in the last day” (John 6:38, 39). Security inheres in Christ’s redemptive accomplishment. And this means that, in respect of the persons contemplated, design and accomplishment and final realization have all the same extent.
…The truth really is that it is only on the basis of such a doctrine that we can have a free and full offer of Christ to lost men. What is offered to men in the gospel? It is not the possibility of salvation, not simply the opportunity of salvation. What is offered is salvation.
Redemption Accomplished and Applied by John Murray, pg. 63- 65. This book resembles one of those expensive deserts at a fancy restaurant: small but rich and extremely satisfying.