A Concession and Refutation of Limited Atonement

From the days of Reformation, there has been an ongoing controversial debate about the extent of Christ’s atonement. Did Christ die only for the elect’s sake or for all mankind? Based on the literal, exegetical hermeneutic, Scriptures prove that the purpose of Christ’s death on the cross was to portray His unconditional love and to provide salvation to all mankind.

Limited Atonement is one of the doctrines that is commonly misunderstood by many believers today. It is derived from the five-points in Reformed Theology, also known as Calvinism. The core belief of this particular doctrine is that Christ died only for the elect, the people that He chose to save even before the foundations of the world. Calvinists try to prove (based on the Scripture), that Christ’s death was to reconcile the relationship between God and the elect, where as, others believe that Christ died for the entire world. “In brief, the design of the atonement in five-point Calvinism is to secure salvation of the elect through Christ’s death” (Bowman 1972, 5).

The Bible gives the evidence to the limited atonement, as well as to the unlimited atonement. One must understand the Scripture correctly before taking a firm stand on either doctrinal position. Taking a stand on either side of the doctrine, whether it is limited atonement or unlimited atonement has nothing to do with a believer’s salvation. A believer’s salvation is secure the moment he/she accepts Christ as their personal Saviour. Salvation is God’s gift and it cannot be taken back (Ephesians 2:8, KJV).[1]

I. What is Calvinism?

Calvinism is a unified system of thought that has one fundamental principle, “God comes first in everything” (Kistemaker 1966, 63-64). The word Calvinism will give us an idea that John Calvin founded it. But, it was Martin Luther who founded Calvinism. Later on, his successors carried out his ideas, and principles. Not in all aspects did Calvin follow Luther, but they both followed Augustine (353-430) in its exposition (Kistemaker 1966, 62). Therefore, this is the evidence, that John Calvin was not the founder of the Calvinism. Even though the doctrine of predestination was one of the major doctrines that were taught in the days of Reformation, “Calvin believed and taught that all things must serve the glory of God. By this he meant that the glory of God is not something which we give to Him; rather, it is the radiance of God Himself which He pours out upon all His creation” (Kistemaker 1966, 62).

The Reformation, which means “to bring a change, to improve, to make better, or to remove faults and defects” (Dowley 1995, 352), was formed when a great religious revolution broke out, because of several disagreements with the practices of the Roman Catholic Church, in 1517. The Reformation broke the tradition of the Roman Catholic church and what the authority of the papacy determined that people were to believe (Enns 1989, 443).

In regards of Atonement, “Calvin’s doctrine has two components: Christ has died sufficiently for all men (Universal Component); Christ died efficiently for the elect only (Particular Component)” (Rouwendal, ATLA Religion Database with ATLASerials, EBSCOhost, accessed October 5, 2009).

II. What is Atonement?

Atonement is the saving work of Christ, a work done to reconcile and to restore the relationship between God and humans (2 Corinthians. 5:18-19).

III. Why Atonement?

God is Holy, and humans are sinful. These two natures are contrary to each other. For the sin we have committed against the Holy God, we deserve death. But, God, being Just and merciful, has forgiven our sins to restore the relationship between Him and us.[2]

In the Old Testament times, the forgiveness for sins was received by offering a sacrifice, usually an animal sacrifice. The sacrifice of an animal, its blood brought forgiveness to the people. But, in the New Testament times, the animal sacrifice process was not carried on. Instead, God sent His only begotten Son to take the sins of the human race, by His sacrificial death, once and for all, so that we might be redeemed from our iniquities and from the penalty of Sin, which is death.[3]

Smeaton writes considering the atonement that:

The atonement must not be considered barely in relation to the consequences of sin, but in relation the sin itself. And that leads us to see its absolute necessity, on the suppositions that a redemption was to be effected. Sin in its magnitude and criminality is a fact for which an actual provision must be made in some way, – a dishonour in His universe who is the God of order and not of confusion and that must be dealt with in the moral government of God (1953, 30).

A. Limited Atonement

A doctrine, which states that Christ died only for the elect, the people that He chose to save even before the foundations of the world.

One of the famous passages that limited redemptionists use to prove the death of Christ was only for His people (the elect) and not for all is John 10:15, where it says, “As the Father knoweth me, even so know I the father: and I lay down my life for the sheep.” Thomas and Steel supports the view of limited atonement by stating:

Since all men will not be saved as a result of Christ’s redeeming work, a limitation must be admitted. Either the atonement was limited in that it was designed to secure salvation for certain sinners but not for others, or it was limited in that it was not intended to secure salvation for any, but was designed only to make it possible for God to pardon sinners on the condition that they believe. In other words, one must limit its design either in extent (it was not intended for all) or effectiveness (it did not secure salvation for any) (1975, 39).

B. Unlimited Atonement

A doctrine, which states that Christ’s redemptive work, was not limited for the elect only, but was to all mankind.  Unlimited Redemptionists believe that Christ died to save all men, and all will eventually be saved (Bowman 1972, 7). Paul states and encourages Timothy that they trust in the living God, who is the Saviour or all men.[4] Finney says, “His love was of such a nature, so wonderful and so peculiar in its character, that it led Him to give up His only Son to die” (1975, 15).

IV. The Decrees of God

It is necessary for one to understand that God has a plan and a purpose for everything He did, He is doing, and He will be doing in future, and the ultimate purpose of His work is to bring glory to Himself. Thiessen states, “The Decrees of God are His eternal purpose or purposes, based on His most wise and holy counsel, whereby He freely and unchangeably, for His own glory, ordained all that come to pass” (1983, 100).[5]

God is Sovereign. Paul discusses the Sovereignty of God and the election in the Book of Romans. He is Omniscient, which means: He knows everything from the beginning to the end. He created the universe, He created humans, He made everything beautiful, and He chose to save people before the foundations of the world. Therefore, it is necessary for one to know that “God has a plan or decree. It is an eternal design (Eph 3:11) and represents His divine intention which will be ultimately and minutely carried out” (Bowman 1972, 15). Therefore, the atonement, its time and its extent were also in His divine plan.[6]

V. God’s Love For The World

Love is one of the moral attributes of God. Ryrie says, “Love in God is seeking the highest good and glory of Hs perfections. This implies no selfishness in God as it would in human beings” (1999, 44).[7]

God showed His love to the Israelites, throughout the Old Testament, He made several covenants with the nation. For what the Israelites did to God, He could have turned away, and not continued to love them. But, that would be contrary to who He is. Even though the Israelites have rejected God, He did not leave them, but continued to love them. He not only continued to love them, but He also extended His love, and His mercy to us as well. We broke the bond between Him and us, and to restore that bond, the relationship, a sacrifice has to be made. God, in His omniscience, knew that men would rebel against Him. Therefore, according to His plan, and with the same love that He had from the very beginning, He depicted His love by sending His only Son to die on behalf of the sins of mankind, so that we can have an everlasting relationship with Him. This proves that God’s love or His sacrifice is not conditional or limited but unconditional and unlimited.[8]

VI. Arguments for Limited Atonement

Calvinists who believe in limited atonement support the argument by limiting the sacrifice made by Christ. Ephesians 5:25 states that “Christ loved the church, and gave Himself for it.” Considering the word “Church,” which means, a group of believers, body of Christ, Calvinists believe that “Christ did not die for all men. Atonement was limited! Redemption was particular! Only the elect Bride of Christ was the object of His love” (Spencer 1979, 40).

The words such as, – many, his people, sheep, world, church, in the Scriptures, one way refers that Christ’s death is limited or understood as referred to the elect. One of the commonly used words to support limited atonement is the word “world.” Calvinists suggest the meaning of the word world, as the “world of the elect.” Spencer described the meaning of the word world in seven ways, yet coming to the conclusion that it may also mean, “to all that God has created” (1979, 35).[9]

Palmer stated that:

God’s love is not same for all the people, and it was written in the Bible clearly (Amos 3:2, Rom 8:29; 9:13). Since the objects of the Father’s love are particular, definite and limited, so are the objects of Christ’s death. Because God has loved certain ones and not all, because He has sovereignly and immutably determined that these particular ones will be saved, He sent His son to die for them, to save them, and not all the world (1972, 44).

Does God have different kinds of attributes of love within the attribute of love? Does God show partiality, in regards of His love?

VII. Arguments for Unlimited Atonement

Too often, Calvinists draw a meaning to the word world as the only group of believers that Christ chose to save. But in Greek, the word that defines world is kosmos, which means, —world, universe, humankind (Mounce 2003, 19).

Calvinists not only limit the meaning of the word world in John 3:16, but also, not explain the literal meaning of the very next phrase of the verse that whosoever believeth in him should not perish, but have everlasting life. What is the meaning of whosoever mean? It means, “who ever”, that believes in Him.

What does the phrase, Saviour of the world in John 4:42 mean? From the definition of the Greek word kosmos, it means the Saviour of the entire world, or humankind (Mounce 2003, 19).[10]

What does the word all literally mean in 1 Timothy 2:4? The definition of the word all is derived from the Greek word pasa, which means, —all, everyone (Mounce 2003, 87).[11]

Romans 5:6 states that “Christ died for the ungodly.” Who is ungodly based in the verse? Are there any godly people that ever lived on the earth, except Christ? The world turned wicked, rebellious and ungodly. The word ungodly refers to all ungodly people. Therefore, the verse suggests that Christ died for all. 1 John 2:2, and John 1:29 clearly state that Christ’s atonement was not just for the elect, but also for the whole world.[12]

What is the literal meaning of the phrases, such as, — Saviour of all men, and all should come to repentance? Does that not mean Christ is the Saviour of all men, and that He wants all to come to repentance?[13]

VIII. Refutation on Limited Atonement

It seems that Reformed Theologians (Calvinists) try to limit the meaning of the words of the Scripture to support the doctrines of Calvinism. The literal, historical, grammatical interpretation is important to understand, to interpret, and to apply the Scripture. Roy Zuck stated, “We must know the meaning of the Bible before we can know its message for today. We must understand its sense for then before we can see its significance for now. Without hermeneutics (the science and art of interpreting the Bible) we are jumping over and missing out on an indispensible step in Bible study” (1996, 14).

Theologian Robert Lightner stated that those who believe in limited atonement assume that John Calvin expressed the limited view in his teachings. But, by referring to his early writings, which were the Institutes of Christian Religion, one will have an impression that he did not present himself as a believer of limited atonement. (The Death Christ Died: A Case for Unlimited Atonement, accessed 29 September 2009).

Kelly states that a true Calvinist is the one, who does NOT believe in limited atonement. Because, John Calvin himself did not believe the view of limited atonement, rather, he expressed his position in unlimited atonement, through his early writings (1986, 115).

D.A. Waite defines the limited view as the view of “the so-called “strict” Calvinists,” (Calvin’s Error of Limited Atonement; accessed 29 September 2009), because, “the so-called ‘strict’ Calvinists” strictly limits that the death of Christ on Calvary was only for the elect. In regards of 1 John 2:2, how can one interpret the verse, without grasping the literal meaning? Is the verse in particular, talking about the elect? Or is it talking about all the people in general? Based on this verse, and its literal meaning, the view of limited atonement cannot be true. This verse clearly suggests that Christ’s redeeming work was for all, and NOT limited.[14]

If the true interpretation of the words such as, — world, all, many, church, is only meant to be the world of the elect; then the evangelism, the preaching of the Gospel will not have any meaning. How can anyone with a view of limited atonement, witness to someone, to believe in Christ and to accept Him as his/her Saviour to have an eternal relationship with Him? Limited atonement view strictly limits God’s love, His sacrifice towards mankind. Not only it limits, but it also removes the importance of the necessity of faith, and the necessity of the work of the Holy Spirit for the nonelect (Lightner, The Death Christ Died: A Case for Unlimited Atonement, accessed 29 September 2009).

Just as the Calvinists believe that the death of Christ is only limited for the elect, they should also believe that the work of the Holy Spirit is limited. Because, the work of the Holy Spirit finds its origin and its basis in the death of Christ. If the death of Christ is only confined to the elect, and if that is true, then the Holy Spirit has never had any ministry in the world either before or after Christ’s death. Therefore, a limited redemptionist should agree that not only Christ’s death is limited, but also Holy Sprit has no ministry at all, which is not true (The Death Christ Died: A Case for Unlimited Atonement, accessed 29 September 2009).

If the work of the Holy Spirit is limited, and if we think that the Holy Spirit knows whom He will convict or in whose life He will work according to His time (within the elect), then why preaching Gospel? The work of the Holy Spirit cannot be limited, neither any of God’s work. The Holy Spirit is the third person of the Trinity. By limiting the power of the Holy Spirit, is it not limiting the power of God? By limiting the necessity of the work of the Holy Spirit and the necessity of preaching God’s Word, is it not limiting the hope that God has for every person that accepts Him as his/her Saviour? If we think that the Holy Spirit will only convict the souls of the elect, then what is the point of the great commission, the responsibility given to every believer?[15]

Limited redemptionists do admit the inconsistency in the view. Especially when presenting the Gospel. Thomas J. Crawford, who is considered as a strong believer of the limited atonement said that they have a great difficulty in balancing the general invitation of the Gospel on one hand, and giving a special reference of the atonement on the other hand. He stated, “it would be altogether fruitless to disguise” (The Death Christ Died: A Case for Unlimited Atonement, accessed 29 September 2009). [16]

IX. Conclusion

The view of Limited Atonement leads one into a false understanding of God’s Word, His love, His sacrifice to the world, and the work of the Holy Spirit. It limits the power of the Gospel and the faith necessary for Salvation. How can one witness, knowing that the love of God, His Word, the work of the Holy Spirit is only limited and viewed as strictly to the elect? Hunt states that no true Calvinist, who believes in limited atonement, can look into the eye of an unsaved person and say that Jesus Christ died for you (2002, 252). The Limited Atonement view limits the totality of who God is, and His divine plan. It limits the depth of the meaning of God, His Word; it only emphasizes one aspect of the truth.

The Bible states that there are two ways that people will choose; the narrow way or the broad way. But, that should not stop any believer to do his/her part of responsibility, which is, proclaiming the Word of God. In order to do our responsibility in a right way, we have to hold the right doctrine.[17]

Works Cited

Bowman, Hoyle E. A Case For Unlimited Atonment. PhD diss., Grace Theological Seminary, 1972.

Dowley, Tim., ed. Introduction To The History of Christianity. Minneapolis: Fortress, 1995.

Enns, Paul. THE MOODY HANDBOOK OF THEOLOGY. Chicago: Moody, 1989.

Finney, Charles. God’s Love For A Sinning World. Grand Rapids: Kregel Publications, 1975.

Hunt, Dave. What Love Is This? Calvinism’s Misrepresentation of God. Sisters: Loyal, 2002.

Kelly, Kent. Inside The TULIP Controversy: Calvinism Rebuked And Revisited. Southern Pines: Calvary, 1986.

Kistemaker, Simon. Calvinism, Its History, Principles And Perspectives: A Study Manual. Grand Rapids: Baker Book House, 1966.

Lightner, Robert P. “The Death Christ Died: A Case for Unlimited Atonement.” BibleBelievers.net. Available from http://www.biblebelievers.net/calvinism/kjcalvn6.htm. Internet; accessed 29 September 2009.

Mounce, William D. Basics of Biblical Greek. Grand Rapids: Zondervan, 2003.

Palmer, Edwin H. The Five Points Of Calvinism. Grand Rapids: Baker Book House, 1972.

Rouwendal, P L. 2008. “Calvin’s forgotten classical position on the extent of the atonement: about sufficiency, efficiency, and anachronism.” Westminster Theological Journal 70, no. 2: 317-335. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 5, 2009).

Ryrie, Charles C. Basic Theology: A Popular Systematic Guide To Understanding Biblical Truth. Chicago: Moody, 1999.

Spencer, Duane Edward. TULIP The Five Points Of Calvinism In The Light Of Scripture. Grand Rapids: Baker Book House, 1979.

Steele, David N, and Curtis C Thomas. The Five Points Of CALVINISM, DEFINED, DEFENDED, DOCUMENTED. 7th. Philadelphia: Presbyterian and Reformed Publishing Co, 1975.

Smeaton, George. Doctrine Of The Atonement: As Christ Taught by Himself. Grand Rapids: Zondervan, 1953.

Thiessen, Henry C. Lectures In Systematic Theology. Grand Rapids: William B. Eerdmans Publishing Company, 1983.

Waite, D.A. “Calvin’s Error of Limited Atonement.” BibleBelievers.net. Available from http://www.biblebelievers.net/calvinism/kjcalvn6.htm. Internet; accessed 29 September 2009.

Zuck, Roy B. Rightly Divided: Reading In Biblical Hermeneutics. Grand Rapids: Kregel, 1996.

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[1] All Scripture quotations are taken from the King James Version unless otherwise noted, Oxford University Press, 1996.

[2] Lev. 11:44, 21:8; Isa. 6:3; 1 Pet. 1:16; Ps. 51:5; Rom. 3:23, 6:23; Col. 1:14.

[3] Gal. 1:4, 3:13; John. 3:16

[4] 1 Tim. 4:10, “For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.”

[5] Isa. 14:24-27; Eph. 1:11; Pr. 3:19; Ps. 19:1; Rev. 4:11.

[6] Acts. 15:18; Rom. 9-11; Isa 46:10, 45:18; Ps. 147:4; Gen. 2:18; Eccl. 3:11; Eph 1:4-5, 1:11.

[7] 1 John. 4:8, “He that loveth not knoweth not God, for God is love.”

[8] John. 3:16; Isa. 53:4-6.

[9] John. 10:15, 3:16, 10:27; Matt. 1:21, 20:28.

[10] John. 4:42, “And said unto the woman, now we believe, not because of they saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.”

[11] 1 Tim. 2:4, “Who will have all men to be saved, and to come unto the knowledge of the truth.”

See William D. Mounce, Basics of Biblical Greek (Grand Rapids: Zondervan, 2003), 87.

[12] Rom. 3:11, “As it is written, There is none righteous, no, not one:”

[13] 1 Tim. 4:10; 2 Pet. 3:9.

[14] I John. 2:2, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”

[15] Matt. 28:19-20.

[16] See Robert P. Lightner, “The Death Christ Died: A Case for Unlimited Atonement.” BibleBelievers.net. http://www.biblebelievers.net/calvinism/kjcalvn6.htm (Accessed 29 September 2009).

[17] Matt. 7:13-14; Mark. 16:15.

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