Download Atonement Limited or Unlimited

Atonement:
Limited or Unlimited?
Copyright by Norman L. Geisler 2005
The Five Points of Calvinism
Total Depravity
Unconditional Election
Limited Atonement
Irresistible Grace
Perseverance of the Saints
Two Forms of Calvinism:
Extreme and Moderate
• T--Intensive
Extensive
• U--For God & Man For God Only
• L--In Extent
In Application
• I--On Unwilling
On Willing
• P--Security Only
Assurance Too
The Basic Question:
• Did Christ die for all persons or just for
some?
The Moderate Calvinist Answer:
• Christ died for all, but only some will be
saved (the elect).
• Note: Atonement is unlimited in extent; it
is limited in application.
• It is provided for all; it is accepted by only
some.
Limited Atonement
•
•
•
•
•
I. Biblical Arguments Against It
II. Theological Arguments Against It
III. Historical Arguments Against It
IV. False Premises Behind It
V. Objections to It Answered
I. Biblical Arguments Against It
• Isaiah said: “All we like sheep have gone
astray, each of us has turned to his own way;
and the Lord laid on him the iniquity of us all.”
• “For he bore the sins of many and made
intercession for the transgressors”(Isa.
53:6,12).
• In Context:
• 1) “All” sinner are the “all” for which Christ died.
• 2) “All” is used interchangeably with “many” (v. 12).
• 3) He prayed for unbelievers (v. 12).
• Out of Context:
Strong Calvinists who say “all”
and “many” means only the few (the elect) and not
everyone.
John Calvin on Isaiah 53:12
• “I approve of the ordinary reading, that he
alone bore the punishment of many,
because on him was laid the guilt of the
whole world. It is evident from other
passages, and especially from the fifth
chapter of the Epistle to the Romans, that
‘many’ sometimes denotes ‘all.’”
(comments on Isa. 53:12).
• Note: It is the “many” in contrast to the few;
not many in contrast to all.
I. Biblical Arguments Against It
• Jesus said "Many are called but few are
chosen" (Matt. 20:16).
• In Context:
• 1) It is “many” in contrast to “few,” not some in
contrast to all.
• 2) “Many” means “all” in other texts (Rom. 5:18-19).
• 3) God desired all to be saved (2Peter 3:9; 1Tim 2:4).
So, all are “called” or invited to be saved.
• 4) God knows only a few will respond (Rom. 8:29;
1Pet. 1:2). He knows only a few will be saved (the
elect).
• Out of Context:
Strong Calvinists who say
“Many” means only the few (the elect), not all.
Matthew 23:37
• Jesus said, "O Jerusalem, Jerusalem, you who
kill the prophets and stone those sent to you,
how often I have longed to gather your
children together, as a hen gathers her chicks
under her wings, but you were not willing."
• In Context:
• It is clear that God wanted all of them, even the
unrepentant, to be saved.
• Out of Context: John Gill claimed this is
to be understood not of gathering to salvation
but only of a gathering to hear him preach and
thus to be brought to historical faith "sufficient
to preserve them from temporal ruin” (Gill, The
Cause of God and Truth [London, 1814] 1.87-88).
Response to John Gill:
• 1) If Gill is right, then God's concern for
the temporal conditions of all men is
greater than His concern for their
eternal souls!
• 2) Applying it only to the leaders, not to
their children, does not avoid the
problems of 1) Christ wanting all to be
saved and of 2) “unwillingness” being
the reason they are not.
Mark 10:45
• "For even the Son of Man did not come to be served, but to serve,
and to give his life as a ransom for many." Other NT passages
also refer to Christ dying for “many” (=all) (Rom. 5:15, 19; Heb.
9:28).
• In Context:
1) “Many” means all since it is many in contrast to the few, not
many in contrast to the one (cf. Mt. 20:16).
2) Paul uses “many” and “all” interchangeably (Rom. 5:19).
3) Hebrews also uses them interchangeably (Heb. 9:28 cf. 2:9).
• Out of Context.
Limited atonement: Taking “many” to
mean few as opposed to all is out of context because:
1) Jesus used it to mean all elsewhere (Mt. 20:16).
2) Paul used it to mean all (Rom. 5:19).
3) Hebrews uses it of all (Heb. 9:28 cf. 2:9).
As Jesus said, "many” are called but "few" are chosen" (Mt. 20:16).
John 1:29
• "The next day John saw Jesus coming
towards him and said, `Look, the Lamb of
God, who takes away the sin of the world!'"
• In Context: “World" does not mean "the elect"
since:
1) It is all fallen beings (Jn. 3:19).
2) It is all sinful beings (Jn. 16:8).
3) It is all humans in a genetic sense (Rom. 3:23),
not in a geographical sense (Lk. 2:1, 2).
Out of Context: Edwin Palmer: ”It is clear
that all is not all" (FPC, 52).
John 3:16-17
• "For God so loved the world that he gave his one and
only Son, that whoever believes in him shall not
perish but have eternal life. For God did not send his
Son into the world to condemn the world, but to
save the world through him.”
• In Context: “World” means whole world because:
1) The word “perish” indicates “world” means all.
2) The word “condemned” indicates it means all.
• Out of Context: John Owen retranslates this
verse: "God so loved his elect throughout the world,
that he gave his Son with this intention, that by him
believers might be saved"! (Owen, DDDC, 214).
John 12:47
• "For I did not come to judge the world,
but to save the world.”
• In Context:
1) It is the same “world” that will be judged.
2) God’s intent is to provide salvation for all.
• Out of Context: Word “world” used in a
limited sense (v.19) does not negate this since:
– a) It is the Pharisees’ words, not John’s.
– b) It is used geographically, not generically.
– c) It is probably a hyperbole (cf. 7:4).
– d) Even strong Calvinists admit “world” in
first part of verse 47 means the whole
world.
John 12:47 (cont.)
• Out of Context:
The claim that the indefinite is
not to be confused with the universal.
• 1) The text does not say the object of Christ death is
indefinite or limited.
• 2) Nowhere does the NT say “Christ died only for the
elect.”
• 3) Many other texts say explicitly that He died for “all”
people, the “world,” and “the whole world” (see
above and below).
Romans 5:18-19
• “Consequently, just as the result of one trespass
was condemnation for all men, so also the result
of one act of righteousness was justification that
brings life for all men. For just as through the
disobedience of the one man the many (=all) were
made sinners, so also through the obedience of the
one man the many (=all) will be made righteous.”
• In Context:
• 1) Parallel between condemnation for “all” and
justification for “all” supports universal view.
• 2) Parallel between “many” (=all) sinner and
“many” made righteous also opposes limited
atonement (cf. v.19).
• Out of Context:
–
• 1)
• 2)
–
“All” means all in part of the verse and only
some in the other part.
“Many”means one thing in one part of the
verse but another thing in the other part of
the verse.
This is clear case of eisegesis.
This opposes a basic rule of interpretation:
“The same word used by the same author in
the same context has the same meaning.”
2 Corinthians 5:14-19
• "For Christ's love compels us, because we are
convinced that one died for all, and therefore all
died.... God was reconciling the world to himself in
Christ, not counting men's sins against them…. And
he died for all, that those who live should no longer
live for themselves….”
• In Context:
• 1) “All” in “all died” means everyone. So, in the other places.
• 2) ”Those who live” (=believers) are contrasted with the "all"
for whom Christ died.
• 3) “World” in verse 19 is whole unsaved world that is not
reconciled to God.
• Out of Context: Palmer’s eisegesis (reading into the
text): "Obviously, the all in both cases means all the
believers--not the whole world, reprobate as well as elect”
(Palmer, FPC, 49).
1 Timothy 2:3-4
• "This is good, and pleases God our Saviour, who
wants all men to be saved and to come to a
knowledge of the truth."
• In Context:
• 1) “all men” in verse 1 is everyone.
• 2) “Men” (anthropos) in v. 5 is everyone.
• 3) Even Spurgeon said this was all human beings: "I
do not know how that squares with this" but he
adds, "I would sooner a hundred times over
appear to be inconsistent with myself than be
inconsistent with the word of God” (cited In
Murray, SHC, 150).
• Out of Context:
This “is said so that all the
predestined be understood by it, because every kind
of man is among them” (Augustine, RG, 44).
Five Point Calvinist Spurgeon Said:
• “Our older Calvinistic friends
deal with this text. `All men,'
say they,--`that is, some men':
as if the Holy Ghost could not
have said `some men' if he had
meant some men…. The Holy
Ghost by the apostle has
written`all men,' and
unquestionably he means
all men" (Cited by Murray,
SHC, 150).
Spurgeon Adds:
• "I was reading just now the
exposition of a very able doctor
who explains the text so as to
explain it away: he applies
grammatical gunpowder to it, and
explodes it by way of expounding
it." He aptly adds, "I thought
when I read his exposition that it
would have been a very capital
comment upon the text if it had
read. "Who will not have all men
to be saved, nor come to a
knowledge of the truth'” (ibid.,151).
1Timothy 2:6
• Christ "gave himself as a ransom
for all men--the testimony given in
its proper time."
• In Context:
• 1) God could have said “some,” but didn’t.
• 2) “All” also means everyone in verses 1 and 4.
• Out of Context:
• John Owen divert the issue to other passages
where "all" is used geographically or
hyperbolically, not generically as here.
1Timothy 4:10
• “We have put our hope in the living God,
who is the Savior of all men, and
especially of those who believe.”
• In Context:
• 1) “All men” is in contrast to “those who
believers (the elect).
• 2) It is in accord with the use of “all men” as
everyone earlier (2:1, 4).
• Out of Context: John Gill who claims God
“is the Saviour of all men”; in a providential
way, “giving them being and breath...for that he
is the Saviour of all men, with a spiritual and
everlasting salvation, is not true in fact” (Gill,
CHS).
Reason Gill’s View is Out of Context:
• Because:
1) “All men” is contrasted with believers.
2. Context speaks of “promise of the life to come” (v. 8).
3) “Saviour” is usually meant in a spiritual way in NT.
4) Paul prayed for the salvation of all men (1Tim. 2:1-2).
5) Christ is noted as Mediator in a saving sense (2:5).
6) The whole context of 1Timothy (1:1; 2:3; 2:4; 2:5; 2:6)
is speaking about spiritual salvation, not social
preservation.
Hebrews 2:9
• "But we see Jesus, who was made a little lower
than the angels, now crowned with glory and
honour because he suffered death, so that by the
grace of God he might taste death for everyone"
(Heb. 2:9).
• In Context:
• 1) Generic contrast of humans with angels (v. 7).
• 2) “Flesh and blood" (v. 14) infleshment is generic
and virtually always used universally.
• 3) The result of His death must be for all men
otherwise Christ was not victorious over Satan.
• Out of Context:
Strong Calvinist say this is
only for some, not all (see above comments).
2 Peter 2:1
• "But there were also false prophets among the
people, just as there will be false teachers among
you. They will secretly introduce destructive
heresies, even denying the sovereign Lord who
bought them--bringing swift destruction on
themselves" (2 Peter 2:1).
• In Context: Christ died for non-elect because:
•
•
•
•
1)
2)
3)
4)
They were “denying” the Lord.
They were "false prophets” and “false teachers.”
They will receive "judgment" and “hell” (vv. 3-4).
They are called "wicked" (v. 7), the "unjust" and
"slaves of corruption" (v. 19).
• 5) “The gloom of darkness is reserved forever" for
them (v. 17).
Out of Context:
• John Owen’s Claim: It does not refer to Christ or
redemption (ibid., 250-256) but to deliverance by earthly
masters from social corruption. But-• 1) Even Owen admits "Lord" (Gk: despotan) is used
elsewhere of Christ (Lk. 2:29; Acts 4:24; 2 Tim.
2:21; Jude 4; Rev. 6:10), not of earthly masters.
• 2) The parallel passage clearly refers to Christ: “They
are godless men, who...deny Jesus Christ our only
Sovereign and Lord (despotan) (Jude 1:4).
• 3) “Bought" (agorazo) refers to Christ's saving work:
a) For why would they be lost unless they denied
Christ's redemptive work; b) “bought” It is
usually used redemptively in the NT (1Cor. 6:20;
Rev. 5:9). c) It is never used in the NT of
redeeming someone socially.
2 Peter 3:9
• “The Lord is not slow in keeping his promise, as
some understand slowness. He is patient with you,
not wanting anyone to perish, but everyone to
come to repentance.”
• In Context:
• 1) Use of the word “anyone” reinforces “everyone.”
• 2) Use of “repent” and “perish” show all persons
are in mind here.
• 3) This fits with other Scripture (1 Tim. 2:4).
Out of Context: Strong Calvinists differ:
• Some: This means "all classes of men” (i.e., elect).
• Others: All w/o distinction, not all w/o exception
(Steele, FPC, 46).
Still Others: Refers to Christians, not unbelievers.
Out of Context:
Response to Strong Calvinists:
To Those who say its means only some:
1) All means all, and that is all that all means.
2) Even some strong Calvinists admit this (below).
3) It is contrary to other Scripture (1Tim. 2:4).
4) It is contrary to God’s omnibenevolence.
To Those who say it is referring to believers:
1) “Repent” or “perish” (cf. Jn. 3:16) is for
unbelievers?
2) “Scoffers” in context are unbelievers.
3) Context of Chapter 2 is unbelievers.
4) Immediate verses speak of judgment on
unbelievers (vv. 10-12).
1 John 2:2
• "He [Christ] is the atoning sacrifice for our sins, and
not only for ours but also for the sins of the whole
world" (1John 2:2).
• In Context:
• 1) “World” is contrasted with “our” (believers).
• 2) “World means whole fallen world world, in
this chapter (see 2:15-17).
• 3) “World” means whole world elsewhere in
this book (1Jn. 5:19).
• 4) “World” means whole evil world elsewhere in
John’s writings (Jn. 1:10; 3:16-18).
• Out of Context:
• Strong Calvinists claim that this is “Christian
world” is unfounded because:
• 1) “World” means fallen world in John (see above).
• 2) Appeal to other verses in geographical sense is
out of context (cf. Acts 2:5; Rom. 1:8) and
overlooks that the generic use as universal (Rom.
3:19, 23; 5:12).
II. Theological Arguments Against It
•
•
•
•
A.
B.
C.
D.
It Denies God’s Omnibenevolence
It Denies God’s Essential Goodness
It is Morally Unacceptable
It Leads to Universalism
A. It Denies God’s Omnibenevolence
• 1. God is all-loving (1Jn. 4:16; Jn. 3:16).
• 2. An all loving God loves all (Rom. 2:10).
• 3. Limited atonement denies God loves all
in a salvific (saving) sense.
• 4. Hence, limited atonement denies God’s
omnibenevolence.
• Objection: God is all-powerful but does not
show all His power. Why can’t He be all-loving
without showing His love to all?
• Answer to Objection One:
• 1. Power is a non-moral attribute, and it is a category
mistake to compare it with a moral attribute.
– a. Non-moral deals with what is.
– b. Moral deals with what ought to be.
• 2. It confuses the amount of God’s love and the object
of it.
– a. God has more love than He exercises.
– b. But there are not more people for whom He
has not exercised it.
B. It Denies God’s Essential Goodness
1) Strong Calvinists believe God does not have to show mercy to
any sinner but only to those He chooses to do so (i.e,. mercy flows
only from His will, not from His essence).
3) This is a form of voluntarism, namely, something is right because
God wills it (He does not will it because it is right).
4) This is contrary to essentialism which insists that God must act in
accord with His unchanging essence.
5) But voluntarism is inconsistent with its own teachings like:
a. God is immutable in His nature (Mal. 3:6; Heb.1:10-12; 6:18;
2Tim. 2:13; Jas. 1:17). But if so, then He cannot act contrary to
His unchangeable nature (as voluntarism asserts).
b. God cannot act unjustly since it is contrary to His nature. If so,
then how could He act contrary to His all-loving nature.
c. Election is unconditional. But how can it be, if God can
change His will about anything.
C. It is Morally Unacceptable
• Illustration: The farmer and drowning boys
• 1. The neighborhood boys liked to swim in the farmer’s pond
back in the woods.
• 2. Not wanting them to drown, he placed a warning sign on it
and fenced it in.
• 3. Three boys ignored the sign, climbed the fence, and were
drowning in it as the farmer came by.
• 4. The farmer [God in the illustration] came by and chose to-–
–
–
–
–
a) Watch all three drown without attempting to help any of them, or-.
b) Help only one to safety but watch the others drown, orc) Try to help all of the boys but two refused his help and drowned.
Strong Calvinists believe a) and b) are morally acceptable.
Moderate Calvinists and Arminians hold only c) is morally acceptable
for a morally perfect Being.
D. It Leads to Universalism
• According to strong Calvinism:
• 1) God can save anyone He wills to save
(by irresistible grace on the unwilling).
• 2) God is omnibenevolent (all-loving).
• [3) But an all-loving God would want to
save everyone.]
• 4) Therefore, everyone will be saved.
• Note: To deny 3) is contrary to the Bible
and good reason. Hence, strong Calvinism
will logically lead biblical and reasonable
people to universalism.
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
– 3. Augustine’s Views are Inconsistent
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
– 3. Augustine’s Views are Inconsistent
• a. Inconsistent with the Bible (see above)
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
– 3. Augustine’s Views are Inconsistent
• a. Inconsistent with the Bible (see above)
• b. Inconsistent with the Fathers (see Chosen
but Free)
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
– 3. Augustine’s Views are Inconsistent
• a. Inconsistent with the Bible (see above)
• b. Inconsistent with the Fathers (see Chosen
but Free)
• c. Inconsistent with himself
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
– 3. Augustine’s Views are Inconsistent
• a. Inconsistent with the Bible (see above)
• b. Inconsistent with the Fathers (see Chosen
but Free)
• c. Inconsistent with himself
–1. His earlier view contradicts His later view.
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
– 1. The Early Fathers All Rejected It
– 2. Only One Father Held it before Calvin
– 3. Augustine’s Views are Inconsistent
• a. Inconsistent with the Bible (see above)
• b. Inconsistent with the Fathers (see Chosen
but Free)
• c. Inconsistent with himself
–1. His earlier view contradicts His later view.
–2. His later view is based on false premises.
III. Historical Arguments Against It
• A. It Was Rejected by the Fathers
–
–
–
–
1. The Early Fathers All Rejected It
2. Only One Father Held it before Calvin
3. It was rejected by an ecumenical Creed:
Nicene Creed: Jesus “who for us men, and for
our salvation, came down from heaven.…”
– 4. Augustine’s Views are Inconsistent
• a. Inconsistent with the Bible (see above)
• b. Inconsistent with the Fathers (see Chosen
but Free)
• c. Inconsistent with himself
–1. His earlier view contradicts His later view.
–2. His later view is based on false premises.
4. Calvin Rejected Limited Atonement
a. Christ’s blood expiated (satisfied)
God for all the sins of the world
• “He says that this redemption was
procured by the blood of Christ, for by the
sacrifice of His death all the sins of the
world have been expiated (Calvin’s
comments on Col. 1:15).
b. Christ suffered and provided
salvation for the whole human race
• “And the first thing to be attended to is,
that so long as we are without Christ and
separated from him, nothing which he
suffered and did for the salvation of the
human race is of the least benefit to us”
(Institutes, 3.1.1).
c. The guilt of the whole world
was laid on Christ
• “I approve of the ordinary reading, that he
alone bore the punishment of many,
because on him was laid the guilt of the
whole world. It is evident from other
passages, and especially from the fifth
chapter of the Epistle to the Romans, that
‘many’ sometimes denotes ‘all’”
(comments on Isa. 53:12).
d. The “many” for whom Christ
died is all of mankind
• “We should note, however, that Paul does
not here contrast the larger number with
the many, for he is not speaking of the
great number of mankind, but he argues
that since the sin of Adam has destroyed
many [all], the righteousness of Christ will
be no less effective for the salvation of
many [all]” (comments on Rom. 5:15).
e. The “many” for whom Christ
died is the whole human race
• “Mark 14:24. This is my blood. I have already
warned, when the blood is said to be poured out
(as in Matthew) for the remission of sins…. The
word many does not mean a part of the world
only, but the whole human race: he contrasts
many with one, as if to say that he would not be
the Redeemer of one man, but would meet death
to deliver many of their cursed guilt. It is
incontestable that Christ came for the expiation
of the sins of the whole world” (Eternal
Predestination of God, IX.5).
f. Even the lost were purchased
by Christ’s blood
• “It is no small matter to have the souls
perish who were bought by the blood of
Christ” (Calvin, The Mystery of Godliness, 83).
g. No men are barred from
salvation
• ”He had commanded Timothy that prayers
should be regularly offered up in the church for
kings and princes…, he adds, that it was
acceptable to God, who will have all men to be
saved. By this he assuredly means nothing more
than that the way of salvation was not shut
against any order of men; that, on the contrary,
he had manifested his mercy in such a way, that
he would have none debarred from it”
(Institutes, 3.24.16).
h. Christ suffered for the
sins of the world
• “And the first thing to be attended to is, that so
long as we are without Christ and separated from
him, nothing which he suffered and did for the
salvation of the human race is of the least benefit
to us. To communicate to us the blessings which
he received from the Father, he must become
ours and dwell in us” (Institutes, 1.3.2).
i. Christ suffered for the sins of
the whole human race
• “And when he says the sin of the world he
extends this kindness indiscriminately to the
whole human race, that the Jews might not think
the Redeemer has been sent to them alone. From
this we infer that the whole world is bound in the
same condemnation; and that since all men
without exception are guilty of unrighteousness
before God, they have need of reconciliation.
John, therefore, by speaking of the sin of the
world in general, wanted to make us feel our own
misery and exhort us to seek the remedy”
(comments on John 1:29).
j. Christ suffered for the
sins of the world
• “But such a curse does not seem to fit the
mildness of an apostle, who ought to wish that all
should be saved and therefore that not one
should perish. I reply that this is true when we
have men in mind; for God commends to us the
salvation of all men without exception, even as
Christ suffered for the sins of the whole world”
(Comments on Gal. 5:12)
k. The “many” for whom Christ
died means the whole human race
• “Mark 14:24. This is my blood. I have already
warned, when the blood is said to be poured out
(as in Matthew) for the remission of sins…. The
word many does not mean a part of the world
only, but the whole human race: he contrasts
many with one, as if to say that he would not be
the Redeemer of one man, but would meet death
to deliver many of their cursed guilt. It is
incontestable that Christ came for the expiation
of the sins of the whole world” (Eternal
Predestination of God, IX.5).
l. Salvation is limited in its
effect, not in its provision
• “But if it is so (you will say), little faith can be
put in the Gospel promises, which, in testifying
concerning the will of God, declare that he wills
what is contrary to his inviolable decree. Not at
all; for however universal the promises of
salvation may be, there is no discrepancy
between them and the predestination of the
reprobate, provided we attend to their effect. We
know that the promises are effectual only when
we receive them in faith, but, on the contrary,
when faith is made void, the promise is of no
effect” (Institutes, 3.24.17).
m. Salvation is only applied to
those who believe
• “The apostle indicates that the fruits of it do not
come to any but to those who are obedient. In
saying this he commends faith to us, for neither
He nor His benefits become ours unless, and in
so far as, we accept them and Him by faith. At
the same time he has inserted the universal term
‘to all’ to show that no one is excluded from this
salvation who proves to be attentive and obedient
to the Gospel of Christ” (comments on Heb. 5:9).
o. Unbelief is the reason that some do
not receive the benefits of Chirst death
• “Paul makes grace common to all men, not because it in fact
extends to all, but because it is offered to all. Although
Christ suffered for the sins of the world, and is offered by the
goodness of God without distinction to all men, yet not all
receive Him” (comments on Rom. 5:18).
• “To bear the sins means to free those who have sinned from
their guilt by his satisfaction. He says many meaning all, as
in Rom. 5:15. It is of course certain that not all enjoy the
fruits of Christ’s death, but this happens because their
unbelief hinders them” (comments on Heb. 9:28).
p. Christ’s “blood” received in
communion is not for unbelievers
• “How can the wicked drink Christ’s blood
‘which was not shed to expiate their sins’
and Christ’s flesh‘which was not crucified
for them’?” (Theological Treatises, 285).
• Note: In the heat of the battle Calvin seems to
have overstated his case. His intent, however,
seemed to be to show that unbelievers should not
celebrate the benefit of Christ’s death in which
they have not participated.
IV. False Premises Behind It
•
•
•
•
•
•
•
•
A.
B.
C.
D.
E.
F.
G.
H.
“Dead” in sins means one is incapable of faith.
Exercising faith is a form of works.
Credit goes to the receiver of a gift.
Whatever brings more glory to God is true.
Something is right because God wills it.
Irresistible grace is not a form of coercion.
Regeneration is logically prior to faith.
God can be all loving and not love all.
V. Answering Objections to It
• A. Christ died only for the church.
• B. Christ prayed only for those for whom He died
(the elect).
• C. God only desires to save some.
• D. “All” means only some in many texts.
• E. Election is not in accord with foreknowledge.
• F. Regeneration is prior to faith.
• G. Faith for salvation is a gift only to some.
A. Christ died only for the church
• Ephesians 5:25--“Husbands, love your wives, just as Christ
loved the church and gave himself up for her”(cf. Mt. 1:21; Jn.
10:11;1Cor. 15:3, etc.)
• Objection: It says here (and elsewhere) that Christ died only
for the church, not for all persons.
• Response:
• 1) It does not say that Christ died only for the church.
• 2) Saying “I love my wife” does not mean I lack love for others.
a) It is simply to focus on my special love for her.
b) And God wants everyone to be part of His bride and have
this special relationship.
• 3) That Christ died for the Corinthians (1Cor. 1:13) or Galatians
(cf. Gal. 2:20) does not mean He did not die for anyone else.
John 5:21--"For just as the Father raises the dead and gives
them life, even so the Son gives life to whom he is pleased to give
it."
Objection: This verse is sometimes used by extreme Calvinists
to prove limited atonement whereby Christ gives spiritual life only to
the Elect (see Steele, 51).
• Response:
• 1) “Just as" may indicate it refers to resurrection, not salvation.
(And "all who are in the graves" are raised (v. 28), not just some.)
• 2) Even if it refers to salvation, it does not limited to only some (It
merely says its source is in God’s will).
• 3) If it referred to salvation of only some, it would contradict other
texts in John (3:16; 1 Jn. 2:2) and elsewhere (Rom. 5:19; 2Pet.
2:1).
• John 6:44 --"No-one can come to me unless the Father
who sent me draws him, and I will raise him up at the last
day."
• Objection: Strong Calvinists say this speak of an
irresistible drawing of only some. The word "draw" (elkuo)
means to "drag" (Acts 16:19; Js. 2:6). (Sproul, CG, 69-70).
• Response:
• 1) Some times it means only draw, not drag (cf. Jn. 12:32).
• 2) In Greek OT it can mean draw out of love (Jer. 38:3).
• 3) God is love (1Jn. 4:16) and love works persuasively, not
coercively.
• 4) John 12:32 says God "draws" “all men,” and all Calvinists
deny universalism.
• 5) “All men" does not mean some men (cf. John 2:24-25).
• 6) Being drawn was through their faith (6:35, 40).
B. Christ prayed only for those for
whom He died (the elect).
• John 17:9.--"I pray for them [the disciples]. I am not
praying for the world, but for those you have given me, for they
are yours." (v. 9). The "them" refers to His disciples (v.6).
• Objection: Jesus explicitly denied praying for the "world"
of unbelievers. He prayed only for those for whom He died.
Response:
• 1) Jesus prayed here only for those who would believe (v. 20),
not for all for whom He died.
• 2) He prayed here only for those He would preserve (v. 11).
• 3) Elsewhere He prayed for unbelievers (Lk. 23:34).
• 4) Paul prayed for unbelievers (Rom. 10:1 cf 1 Tim. 2:1).
• 5) Lack of pray for them does not mean He did not love them.
"I pray daily for my children" doesn’t proves I do not love all
children. God’s wants everyone to be His children (Mt. 23:37).
C. God only desires to save some
• Romans 9:11-13--"Yet, before the twins were born or had
done anything good or bad--in order that God's purpose in
election might stand not by works but by him who calls--she was
told, `The older will serve the younger.' Just as it is
written:`Jacob I loved, but Esau I hated’"
• Objection: It appears that God loves only the elect.
• Response:
• 1) If so, then He must also hate all the non-elect!
• 2) It is is not speaking about the individual "Jacob" but the
"nation" of Jacob (Israel) and the nation of Esau (Edom)
(cf. Gen. 25:23).
• 3) Not all individuals in the elect nation of Israel were saved
(Rom. 9:2-5).
• 4) Not all individuals in the non-elect nation of Esau (Edom)
C. God only desires to save some
• Romans 9:18--“Therefore He has mercy on whom He
wills, and whom He wills He hardens”
• Objection: This appears to support limited atonement,
showing God will only to save the some He wants to save.
• 1) Pharaoh hardened his own heart first (Ex. 7:13, 14, 22; 8:15,
32, 34, 35; 8:32; 9:7, 12, 34, 35;10:1, 20, 27).
2) Hebrew word "hardened" (chazaq) can mean to "strengthen"
(Jud. 3:12; 16:28) or "encourage" (cf. Deut. 1:38; 3:28).
4) Even taken in the strong sense, hardening is similar to the
way the sun hardens clay and yet melts wax.
5) Even strong Calvinists like Sproul agree that God did not
harden Pharaoh's heart actively, but only passively by giving
him up (Rom. 1:24f.) to his own sinful desires (Sproul, C G,
144-146).
6) God was not arbitrary in His mercy since He waited for the
vessels of wrath to repent (v. 22).
C. God only desires to save some
• Ephesians 1:11--“In him we were also chosen, having been
predestined according to the plan of him who works everything
in conformity with the purpose of his will.”
• In Context:
• 1) He save us through our faith (Eph. 1:13; 2:8).
• 2) God’s will is not arbitrary or partial (Rom. 2:11).
• 3) God desires that all will be saved (1Tim. 2:4).
• 4) God’s will is based in His immutable nature (2Tim. 2:13).
• Out of Context: God loves only some and chooses
arbitrarily. He is not essentially loving. This is unfounded:
• 1) It is a form of voluntarism which is unbiblical.
• 2) It is contrary to God’s immutability.
• 3) It is contrary to God’s omnibenevolence.
D. “All” Means only Some in Many Texts
• Acts 2:5-- “…devout men from every
nation under heaven.”
• Response: It is used geographically here,
not generically.
• John 12:19-- The Pharisees… said, “Look,
the whole world has gone after him.”
• Response: 1) It is not affirmed by John but
is a quote from the Pharisees. 2) It is a
hyperbole and isn’t literally true (cf. Mt.
23:24; Col. 1:23).
• The Rule: Generically, “all” means all, and
that’s all that all means.
• E. Election is not in accord with foreknowledge.
•
•
•
1Peter 1:2-- “...elect according to the foreknowledge of God.”
Rom. 8:29--“Whom he foreknew, He also
predestined….” They are simultaneous.
Note: What God foreknows, He forechooses, and
what He forechooses, he foreknows. They
are coordinate eternal acts from all eternity.
• F. Regeneration is prior to faith.
• Ephesians 2:1--”And you has He made alive,
who were dead in trespasses and sins.”
• Objection: God must make people alive before
they can believe. Dead men don’t believe.
•
a. “Dead” means without spiritual life, not withour the
•
•
•
•
ability to know about it and receive it.
b. Adam was spiritually “dead,” yet he could hear God
speak to him and he responded (Gen.3:9f).
c. Everywhere faith is a condition for being saved
(Jn. 3:16, 18,36; 5:24; 20:31; Acts 16:31; Rom. 5:1)
d. Nowhere is being saved a condition of having faith.
Note: 1 Jn. 5:1 merely affirms those who believe
Jesus is the Messiah have been born again. Rather,
it says faith is necessary for salvation (vs. 12-13).
G. Faith for salvation is a gift given only to some.
Ephesians 2:8-9--“For by grace are you saved through faith
and that not of yourselves. It is the gift of God.”
Objection: Faith is a gift of God. Only those to whom
God gives it can believe.
• Response:
•
a. God calls on all to believe (Acts 16:31; 17:30).
•
b. All who don’t believe are condemned (Jn. 3:18. 36).
•
c. Salvation is received by faith (see above).
•
d. Ephesians 2:8-9 does not say faith is a gift of God.
•
“For by grace are you saved through faith (pisteos-feminine) and that (touto--neuter) not of yourselves. It is the gift
of God.” They have a different gender.
• John Calvin’s comment on this text: “He does not mean that
faith is the gift of God, but that salvation is given to us by God,
or, that we obtain it by the gift of God” (Commentaries 11.145).
Conclusions
• 1. Numerous texts taken in context oppose
limited atonement.
• 2. Verses used to support limited
atonement are taken out of context.
• 3. Both theological and rational arguments
are opposed to limited atonement.
• 4. Even John Calvin himself opposed limited
atonement.
• Hence, good exegesis, good reason, and
good Calvinism reject limited atonement.