The Five Points of Calvinism - 3. Limited Atonement

The third of the "Five Points of Calvinism" is known in theology by several different names, including limited atonement, definite atonement or particular redemption.

Warning! This is another long post.

Historical Background, Terminology and the TULIP Acronym

Before we discuss limited atonement, this is probably a good time for a slight digression in to where the five points come form.

The five points of Calvinism are sometimes known by a five-letter acronym: T.U.L.I.P. This is perhaps appropriate as the original five points of Calvinism were formulated in the Netherlands! In the early 17th century, a group of Dutch Reformed ministers and theologians who were followers of Jacob Arminius, attempted to clarify what Reformed teaching should be on five points of doctrine. The group, known as the Remonstrants, put forward the following five articles for discussion in the Reformed churches of the Netherlands:

• Total Depravity - that we are affected by sin in all parts of our being.
  
• Conditional Election - that God's choice of who to save is based on him looking ahead in time, seeing who would have faith in Christ, and then choosing them.
  
• Unlimited or Universal Atonement - that Christ died for everyone without exception to make their salvation possible, but not to effectually save anyone in particular.
  
• Prevenient (but resistible) Grace - that God's grace is necessary but not sufficient for anyone to come to faith. Such faith is given to everyone so that come into a position where they can accept or reject Christ.
  
• Further study on whether it was possible for genuine believers to later fall away from the faith. They group was uncertain as to whether a person who has saving faith in Christ can later lose their salvation and fall away.

In response to this, the Reformed churches held a synod in the Dutch city of Dort (or Dordrecht) from 1618-19. After many discussions, which included representatives from Reformed churches from all over Europe, including Britain, the Synod of Dort produced a credal statement called the Canons of Dort. This document, along with the Heidelberg Catechism and the Belgic Confession, forms "the Three Forms of Unity" the confessional basis of the Dutch Reformed churches (they are akin to the position of the Westminster Confession of Faith for Presbyterians).

The Canons of Dort contains "the five points of Calvinism" in their original form, though the Synod of Dort would not have recognised that term. For them, these are simply biblical truths. The Synod rejected the articles of the Remonstrants and set forth the following doctrines:

• Total Depravity
• Unconditional Election
• Limited Atonement
• Irresistible Grace
• Perseverance (or Preservation) of the Saints.
  

This is by way of some historical background. The TULIP acronym is probably as much of a reason as any that this doctrine is often called limited atonement. The term is probably not the best and many people prefer the alternatives names of definite atonement or particular atonement.

The Differences Between Calvinists and Arminians on the Atonement

Sometimes the argument is presented as if Arminians believe Christ died for everyone and Calvinists believe Christ died for the elect only. That is accurate as far as it goes, but it is  probably not the best way of discussing the matter and is an oversimplification. 

Though any theological school of thought is never completely monolithic, most Calvinists, and certainly this writer, accepts that Christ's atonement is sufficient for all. By this we mean that Christ's death on the cross is sufficient to save everyone without exception. Penal Substitutionary Atonement does not mean that if Christ was going to save six billion people, he needed to suffer for six hours, but if he was going to save twelve billion people, he would need to suffer twice as long or be punished twice as hard. The fact is that what Christ endured would have been required whether he was going to save one single individual or everyone who ever lived universally. So the sufficiency of the atonement is not the issue. We all agree Christ's death is sufficient for everyone to be saved.

Closely related to this, most Calvinists (this writer included) also believe that the gospel call or offer is to be made to every sinner without exception and is genuine, sincere or "well-meant" to every sinner who hears it. The warrant for every sinner to accept God's command to repent and believe lies not in the extent of the atonement, but in the God's promise to all and the sufficiency of the atonement for everyone. The gospel offer to save everyone who believes and the promise that everyone who calls on the name of the Lord will be saved is a conditional promise. The promise to true for all who believe, but for none who do not believe. Christ is indeed offered to all sinners in the gospel and he will definitely save anyone who comes to him in faith, but only those who do so will be saved.

With these two points in mind, we can then define precisely what is meant by limited atonement or particular redemption as follows: it was the Triune God's plan and purpose that Christ died with the intention of accomplishing the salvation of the elect only or in other words that Christ should make atonement only for the sins of the elect, not for the sins of the non-elect. 

"Limited Atonement" as a term can sound as if Calvinists are seeking to diminish Christ's atonement, when in fact the very opposite is the case. It is for this reason that many Calvinists prefer the terms "Definite Atonement" or "Particular Redemption" meaning that we believe that Christ did not die for everyone in general, but for particular and definite people who are saved by his death. 

It is an unlimited or universal atonement that diminishes the power and effectiveness of Christ's saving work. If Christ died for everyone head-for-head, then why are all not saved? If Christ died for you and you are not saved, then the final say on salvation must be down to you, not to Christ. If Christ died for those who are lost as well as those who are saved, the cross is robbed of its saving power. The determining factor must lie in those who are saved.

The fact is both sides teach a kind of "limited atonement". Calvinists believe in a powerful atonement "limited" to a definite group of people who are saved by it. Arminians believe in an atonement "limited" in power, which is made on behalf of everyone but saves no one in itself without human free will accepting it.

The Biblical Case for Limited Atonement

As we shall see there are many verses which support viewing the atonement as being made for those who are saved by it (for example made for the elect, made for the Church, etc.). But the most important argument in favour of limited atonement lies not in "gotcha" verses, but in the broader tide of how the New Testament speaks of Christ's saving work. The point is that the New Testament consistently speaks of the cross in terms of it having an intention to achieve certain goals and that Christ completely accomplished those goals. The Arminian has to read in a measure of potentiality and provision, but not achievement or accomplishment, because they teach that the cross in itself does not achieve anything unless the sinner cooperates to "accept" the atonement.

If we accept the penal substitutionary view of the atonement, that Christ died as a substitute, taking the guilt and penalty for sins on himself and the wrath of God due for sin, this in itself implies limited atonement. But the great atonement words of the New Testament also point to a definite, intentional and successful atonement being made, not a mere provisional or potential atonement.

There are three biblical words that explain what happened theologically when Christ died on the cross: redemption, propitiation and reconciliation. Here are some verses which mention these concepts:

Redemption

Psalm 111:9 - "He sent redemption to his people; he has commanded his covenant for ever. Holy and awesome is his name!

Isaiah 43:1 - "But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: 'Fear not, for I have redeemed you; I have called you by name, you are mine."

Romans 3:23-24 - "For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus."

1 Corinthians 1:30 - "And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption."

Ephesians 1:7 - "In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace."

Galatians 3:13 - "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree'."

Colossians 1:13-14 - "He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins."

Propitiation

Romans 3:25 - "Whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins."

Hebrews 2:17 - "Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people."

1 John 4:10 - "In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins."

Reconciliation

Romans 5:10-11 - "For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation."

2 Corinthians 5:18-19 - "All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation."

Colossians 1:21-22 - "And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him."

All these verses speak of Christ actually accomplishing something in his death. To put it bluntly, if Christ redeemed everyone, propitiated the wrath of God for everyone, and reconciled everyone to God, the natural conclusion would be universalism, that everyone without exception is saved. The natural conclusion would not be that these are only provisionally made and are not effective until activated by human faith. This is to change what the New Testament actually claims about Christ's death. It is eisegesis to read every passage through the lens of autonomous human free will being the determining factor for Christ's death achieving what the New Testament simply states is achieved by it.

With this in mind, let us look at the verses that explicitly teach that Christ died for a particular group of people. If Christ's died for everyone, you need to ask yourself why the Bible speaks so often of the atonement being for a group that is obviously less than everyone.

Isaiah 53:5, 8, 11 - "But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed...By oppression and judgement he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?...Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities."

Here the "we," "our" or "us" cannot be everyone without exception otherwise the implication would be universal salvation. What is said is achieved by the suffering Servant's atonement, not merely made available. In verse 8, the text explicitly refers to this being for "my people" not "everyone without exception."

Matthew 1:21 - "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins."

The verse is explicit that Jesus came to save his people from their sins, not everyone without exception.

Matthew 20:28 and Mark 10:45 - "The Son of Man came not to be served but to serve, and to give his life as a ransom for many."

Matthew 26:28 - "For this is my blood of the covenant, which is poured out for many for the forgiveness of sins."

These verses are explicit that Christ's death was for "many" which means for a lot of people, but does not mean for everyone without exception.

John 10:11, 14-15, 26-30 - "I am the good shepherd. The good shepherd lays down his life for the sheep...I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep...But you do not believe because you are not part of my flock. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are one."

In this passge Christ speaks of laying down his life for his sheep. It is plain from the context that the sheep are not everyone without exception. The sheep are those who trust and follow Christ as Saviour and Lord and are contrasted with those who do not believe. Christ implies he does not lay down his life for them.

John 17:6-9 - "I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you. For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours."

In this passage, not only does Christ imply that his work is for a particular group of people, "the people whom you have me out of the world" (cf. John 6:37-40) but he explicitly says there are people for whom he will not even pray or intercede, never mind make an ineffectual atonement for.

Acts 20:28 - "Pay careful attention to yourselves and to all the flock, of which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood."

This verse states that Christ's death was for "the church of God" not everyone. As an aside, this verse also teaches that Christ was God.

Romans 8:32-34 - "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us."

2 Corinthians 5:18-21 - "All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

Galatians 1:3-4 - "Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father."

Titus 2:14 - "Who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works."

It is important to read passage like this contextually. In Paul's letters "we" or "us" is not everyone, but refers only to Christian believers, the recipients of Paul's letters. When read in that light, it is clear that Paul believes Christ died exclusively for the elect, the Church, the justified. 

Ephesians 5:25 - "Husbands, love your wives, as Christ loved the church and gave himself up for her."

Another verse stating that Christ died to save the Church—the body of Christian believers—and not everyone without exception.

Hebrews 2:17 - "Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people."

As with Matthew 1:21 we have already looked at, this verse teaches that Christ's saving work of propitiation was made for the sins of the people, i.e. God's people, not everyone without exception.

Hebrews 9:15, 28 - "Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant...so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him."

Not only does this passage once again speak of Christ dying for "many" rather than everyone, it is also plain that as "mediator of a new covenant" Christ has died for "those who are called" which implies a smaller group than everyone without exception. In fact, it is the same group elsewhere called the Church, his people or the elect.

1 Peter 3:18 - "For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit."

Not only does this verse once again speak of "us" (believers) as opposed to everyone, but it also expresses how Christ's death is no mere provision or potentiality, but actually brings people to God.

Revelation 5:9 - "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation."

The very fact that this verse explicitly says that Christ's death was a ransom for people from every part of humanity must mean that the ransom was not for everyone without exception. Otherwise, John should simply have written "you ransomed every tribe and language and people and nation." He didn't write that because Christ didn't do that.

What About the "World", "All" and "Everyone" Verses?

We have focused on the positive case for limited atonement in this post. Some may object, what about the verse that seem to teach that Christ died for everyone, all or the world? For the Calvinist exegesis of these verses please see the recent series of posts called "Dealing with the 'Arminian' texts here, here, here and here.

The general answer is that, in context, all of these verses refer to some variation of "all without distinction" rather than "all without exception" and that "world" usually refers to "all nations" rather than "all individuals."

None of these verses, read in context, contradicts the overwhelming case for particular redemption we have presented here.