Therefore when Jesus had received the sour wine, He said, “It is finished!” and He bowed His head and gave up His spirit. - John 19:30
I hope you are enjoying our current sermon series, “Reconciling Calvinism and Arminianism”. Today’s message is the 6th of this series, and it marks the halfway point, as I anticipate that there will be 11 sermons in all. Over the next 45 minutes we are going to examine the 3rd points of Calvinism and Arminianism which deal with the cross - specifically, who did Jesus die for and what did He accomplish through His death and resurrection? The issue at hand is atonement - the manner by which God reconciles sinners to Himself. I have named this morning’s message, “Limited and Unlimited Atonement”. Before we begin, let’s summarize what we’ve learned so far.
Calvinists believe that all people are totally corrupted by their sin, spiritually dead, and unable to see, understand, know, or fear God. They are totally depraved and cannot approach Him for salvation apart from His gracious intervention. God has, since eternity past and based solely on His sovereign will, unconditionally chosen certain people to be the recipients of His saving grace and others the subjects of His just wrath. Those individuals who God has predestined to salvation are collectively known as the elect. This is all done by the LORD alone, without respect to a man’s free will.
The Arminians (who hold to the original position of Jacob Arminius) agree that all people are totally depraved by sin and unable to approach God or make a genuine profession of faith apart from His gracious intervention. However, they argue that God extends His grace to everyone, enabling them to exercise their own free will unto salvation. God conditionally chooses and predestines certain people to be saved and allows others to be condemned on the basis of His foreknowledge of their future decisions. The elect are those whom God foreknows will accept Him and be born again.
I. LIMITED ATONEMENT
The Calvinist doctrine of “Limited Atonement” states that Christ's redeeming work was intended to save only the elect and that it actually secured salvation for them. He died as a substitute to pay the full penalty of sin for certain, specified sinners. His death actually accomplished the justification and redemption of those for whom He died, rather than merely making it possible. Put another way, Jesus died in order genuinely to save people, not just to make them savable.
There are a few key verses used to support the concept of limited atonement. Before Mary gave birth, an angel appeared to Joseph and told him that his son, Jesus, would someday “die to save His people from their sins (Matthew 1:21).” Notice the emphasis on His people, not all people. Years later, during the Lord’s earthly ministry, Jesus referred to Himself as the Good Shepherd who “lays down His life for His sheep (John 10:15).” Again, the emphasis is exclusively on His sheep, the elect, and not on all people.
Isaiah 53 is perhaps the most well-known of the Suffering Servant passages. It says that Jesus was pierced for our iniquities, bruised for our transgressions, and by His stripes we are healed. But this chapter also asserts that He was cut off or crucified for the transgressions of His people (Isaiah 53:8), in order to justify many (Isaiah 53:11), by bearing the sins of many (Isaiah 53:12). This passage stresses the nature of Christ’s atoning sacrifice for a certain people, many in fact, but not necessarily for everyone.
II. UNLIMITED ATONEMENT
The Arminian doctrine of “Unlimited Atonement” argues that Christ's redeeming work made it possible for everyone to be saved, but did not actually apply the effects of salvation to anyone. Although Christ died for all men and for every man, only those who believe in Him are saved. His death enabled God to pardon sinners on the condition that they believe, but it did not actually put away anyone's sins. Christ's redemption becomes effective only if a person chooses to accept it.
The Bible contains numerous verses, passages, and language that support the principle of unlimited atonement. Jesus died for the sins of the entire world (John 1:29, 6:51; 1 John 2:2). His mercy is for all people, even the disobedient (Romans 11:32). He is the ransom for all of humanity (2 Corinthians 5:14; 1 Timothy 2:5-6), and the Savior who tasted death for everyone (Hebrews 2:9). Jesus even died for those whom He knew would deny Him (2 Peter 2:1), thereby proving that His sacrifice was not only for believers.
The most popular verse in the Bible, sometimes called “the gospel in a nutshell”, provides a compelling case for the doctrine of unlimited atonement. “For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him shall not perish, but have eternal life (John 3:16).” God sent His Son to atone for the sins of the entire world, so that whosoever believes in Him can receive salvation for their sins. This offer and invitation is not limited to only a particular group of elect people, but rather is made to all and applied to any who receive it.
III. ARGUMENTS AGAINST LIMITED ATONEMENT
Limited Atonement is the weakest and most disputed point of Calvinism. There are only a handful of verses used to support it and even they are not conclusive. The Bible never states that Jesus died exclusively for the elect. Passages that highlight Christ’s redemption for “His people” or for “His sheep'' don't explicitly rule out its availability to others. Sure He died for them, but was it only for them? Might they be part of a larger group? These few verses, which in context focus on a select group, do not adequately refute and can be easily incorporated into the numerous passages that plainly declare Christ’s death was for all people.
In the opening sermon of this series, we talked about the Canons of Dort which were the official written judgments made by the Synod of Dort held in 1618-1619. The 5 points of Calvinism were crafted from these Canons to directly refute the 5 points of Arminianism laid out in the Remonstrant Confession of 1610. This means that the underlying points of Calvinism - including the doctrine of Limited Atonement - were formalized by Calvin’s followers almost 60 years after he died. Ironically, some of John Calvin’s own writings seem to cast doubt on the concept of limited atonement and call into question whether he himself would have agreed with their interpretation of his teachings. Suffice it to say that the long-standing tradition of Christianity, dating back to the early church, strongly favors Unlimited Atonement.
Many moderate Calvinists, who embrace every other point of Calvinism, reject the notion of Limited Atonement. There is simply not enough Biblical support for it. In order to reconcile this stance with their belief in Unconditional Election, they argue that Jesus did, in fact, die for all people, yet God graciously elected and predestined only some for salvation. While this is their sincerely held position, and I respect them for it, honestly to me this makes no sense. Why would Jesus die on the cross for those whom God had already predestined to be condemned?
CONCLUSION
Well, I’m about out of time so let’s draw our discussion to a close. The 3rd points of Calvinism and Arminianism both pertain to Christ’s atoning work on the cross. They are Limited Atonement and Unlimited Atonement. On this point, I agree with the Arminians that Jesus’ death was for all people, making salvation available to and possible for every person. Anyone who freely accepts Jesus Christ as Lord and Savior will be saved. Although we call this Unlimited Atonement, in a sense, it is limited - not in its capacity or power to save everyone, but rather in its application to everyone. Salvation is not universal or automatic - you must believe!
That brings my score to 1½ for Calvinism and ½ for Arminianism. I agree with Calvin that mankind is totally depraved. I agree with Arminius that Christ’s atonement is unlimited. I agree with neither fully on the doctrine of election and predestination. So, it’s a tie with just 2 more points to discuss. How exciting! I can’t wait to see what happens next week.
I hope you are enjoying our current sermon series, “Reconciling Calvinism and Arminianism”. Today’s message is the 6th of this series, and it marks the halfway point, as I anticipate that there will be 11 sermons in all. Over the next 45 minutes we are going to examine the 3rd points of Calvinism and Arminianism which deal with the cross - specifically, who did Jesus die for and what did He accomplish through His death and resurrection? The issue at hand is atonement - the manner by which God reconciles sinners to Himself. I have named this morning’s message, “Limited and Unlimited Atonement”. Before we begin, let’s summarize what we’ve learned so far.
Calvinists believe that all people are totally corrupted by their sin, spiritually dead, and unable to see, understand, know, or fear God. They are totally depraved and cannot approach Him for salvation apart from His gracious intervention. God has, since eternity past and based solely on His sovereign will, unconditionally chosen certain people to be the recipients of His saving grace and others the subjects of His just wrath. Those individuals who God has predestined to salvation are collectively known as the elect. This is all done by the LORD alone, without respect to a man’s free will.
The Arminians (who hold to the original position of Jacob Arminius) agree that all people are totally depraved by sin and unable to approach God or make a genuine profession of faith apart from His gracious intervention. However, they argue that God extends His grace to everyone, enabling them to exercise their own free will unto salvation. God conditionally chooses and predestines certain people to be saved and allows others to be condemned on the basis of His foreknowledge of their future decisions. The elect are those whom God foreknows will accept Him and be born again.
I. LIMITED ATONEMENT
The Calvinist doctrine of “Limited Atonement” states that Christ's redeeming work was intended to save only the elect and that it actually secured salvation for them. He died as a substitute to pay the full penalty of sin for certain, specified sinners. His death actually accomplished the justification and redemption of those for whom He died, rather than merely making it possible. Put another way, Jesus died in order genuinely to save people, not just to make them savable.
There are a few key verses used to support the concept of limited atonement. Before Mary gave birth, an angel appeared to Joseph and told him that his son, Jesus, would someday “die to save His people from their sins (Matthew 1:21).” Notice the emphasis on His people, not all people. Years later, during the Lord’s earthly ministry, Jesus referred to Himself as the Good Shepherd who “lays down His life for His sheep (John 10:15).” Again, the emphasis is exclusively on His sheep, the elect, and not on all people.
Isaiah 53 is perhaps the most well-known of the Suffering Servant passages. It says that Jesus was pierced for our iniquities, bruised for our transgressions, and by His stripes we are healed. But this chapter also asserts that He was cut off or crucified for the transgressions of His people (Isaiah 53:8), in order to justify many (Isaiah 53:11), by bearing the sins of many (Isaiah 53:12). This passage stresses the nature of Christ’s atoning sacrifice for a certain people, many in fact, but not necessarily for everyone.
II. UNLIMITED ATONEMENT
The Arminian doctrine of “Unlimited Atonement” argues that Christ's redeeming work made it possible for everyone to be saved, but did not actually apply the effects of salvation to anyone. Although Christ died for all men and for every man, only those who believe in Him are saved. His death enabled God to pardon sinners on the condition that they believe, but it did not actually put away anyone's sins. Christ's redemption becomes effective only if a person chooses to accept it.
The Bible contains numerous verses, passages, and language that support the principle of unlimited atonement. Jesus died for the sins of the entire world (John 1:29, 6:51; 1 John 2:2). His mercy is for all people, even the disobedient (Romans 11:32). He is the ransom for all of humanity (2 Corinthians 5:14; 1 Timothy 2:5-6), and the Savior who tasted death for everyone (Hebrews 2:9). Jesus even died for those whom He knew would deny Him (2 Peter 2:1), thereby proving that His sacrifice was not only for believers.
The most popular verse in the Bible, sometimes called “the gospel in a nutshell”, provides a compelling case for the doctrine of unlimited atonement. “For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him shall not perish, but have eternal life (John 3:16).” God sent His Son to atone for the sins of the entire world, so that whosoever believes in Him can receive salvation for their sins. This offer and invitation is not limited to only a particular group of elect people, but rather is made to all and applied to any who receive it.
III. ARGUMENTS AGAINST LIMITED ATONEMENT
Limited Atonement is the weakest and most disputed point of Calvinism. There are only a handful of verses used to support it and even they are not conclusive. The Bible never states that Jesus died exclusively for the elect. Passages that highlight Christ’s redemption for “His people” or for “His sheep'' don't explicitly rule out its availability to others. Sure He died for them, but was it only for them? Might they be part of a larger group? These few verses, which in context focus on a select group, do not adequately refute and can be easily incorporated into the numerous passages that plainly declare Christ’s death was for all people.
In the opening sermon of this series, we talked about the Canons of Dort which were the official written judgments made by the Synod of Dort held in 1618-1619. The 5 points of Calvinism were crafted from these Canons to directly refute the 5 points of Arminianism laid out in the Remonstrant Confession of 1610. This means that the underlying points of Calvinism - including the doctrine of Limited Atonement - were formalized by Calvin’s followers almost 60 years after he died. Ironically, some of John Calvin’s own writings seem to cast doubt on the concept of limited atonement and call into question whether he himself would have agreed with their interpretation of his teachings. Suffice it to say that the long-standing tradition of Christianity, dating back to the early church, strongly favors Unlimited Atonement.
Many moderate Calvinists, who embrace every other point of Calvinism, reject the notion of Limited Atonement. There is simply not enough Biblical support for it. In order to reconcile this stance with their belief in Unconditional Election, they argue that Jesus did, in fact, die for all people, yet God graciously elected and predestined only some for salvation. While this is their sincerely held position, and I respect them for it, honestly to me this makes no sense. Why would Jesus die on the cross for those whom God had already predestined to be condemned?
CONCLUSION
Well, I’m about out of time so let’s draw our discussion to a close. The 3rd points of Calvinism and Arminianism both pertain to Christ’s atoning work on the cross. They are Limited Atonement and Unlimited Atonement. On this point, I agree with the Arminians that Jesus’ death was for all people, making salvation available to and possible for every person. Anyone who freely accepts Jesus Christ as Lord and Savior will be saved. Although we call this Unlimited Atonement, in a sense, it is limited - not in its capacity or power to save everyone, but rather in its application to everyone. Salvation is not universal or automatic - you must believe!
That brings my score to 1½ for Calvinism and ½ for Arminianism. I agree with Calvin that mankind is totally depraved. I agree with Arminius that Christ’s atonement is unlimited. I agree with neither fully on the doctrine of election and predestination. So, it’s a tie with just 2 more points to discuss. How exciting! I can’t wait to see what happens next week.