Reflections on Limited Atonement: Understanding Christ’s Intentional Sacrifice

Limited Atonement asserts that Christ's death was not a general atonement for all humanity, but a particular and purposed act to save the elect. This view finds strong biblical support, particularly in passages like John 10:11, where Jesus declares, “The good shepherd lays down His life for His sheep,” and John 6:37–39, where He states that He will lose none of those given to Him by the Father. These texts prove that Jesus' mission was to effectually and fully secure salvation for His elect people and not to merely provide a possibility of salvation for all.

More typically, critics will say that Limited Atonement undermines the universal scope of God's love when citing passages like John 3:16. However, these objections can be addressed by noting that “the world” in this verse does not necessarily mean every individual but rather people from all nations and groups. Similarly, passages like Matthew 7:13–14 affirm that not all will be saved, as the road to life is narrow, and few find it. Universal atonement, if meant as an equal provision for all without exception, would contradict these plain teachings, and render Christ's atonement useless for those who ultimately perish.

Another frequent objection is a belief that Limited Atonement is unfair because it would imply that God saves some from their sin, but leaves others in it. This critique fails to account for the biblical truth that all humanity deserves judgment due to sin (Romans 3:23). That God would graciously save any demonstrates His mercy and sovereignty, as highlighted in Romans 9:18: “He shows mercy to whom He wills.” The issue is not whether God is unjust but whether humans acknowledge their dependence on His grace.

The doctrine also highlights the sufficiency and efficacy of Christ’s atoning work. Terms like substitutionary atonement, expiation, propitiation, reconciliation, and redemption affirm that Christ’s death fully satisfied God’s justice and wrath, removed sin, restored believers to God, and purchased their freedom from sin. It is a completed work, which guarantees the elect; salvation is not a possibility but a certainty.

Finally, objections to Limited Atonement usually spring from misunderstandings about God's sovereignty, human sinfulness, and the nature of Christ's atonement. It is actually the doctrine that—and far from limiting the love of God—magnifies His grace, providing believers with unshakeable assurance of their salvation.

Reflections on Total Depravity: Understanding Our Need for Grace

The human condition is one of inherent sinfulness; people are not naturally good but are corrupt, spiritually dead, and separated from God. Genesis 6:11 describes humanity as filled with violence and corruption, while Romans 3:23 confirms all have sinned and fall short of God’s glory. Ephesians 2:1-3 explains that apart from Christ, we are spiritually dead and “children of wrath,” incapable of choosing or pleasing God in our natural state. To be spiritually dead means lacking the capacity for righteousness or relationship with God, and as children of wrath, we justly face His judgment.

Sin’s scope is universal and deeply ingrained. Genesis 6:5 and Romans 3:10-18 show that no one is righteous or seeks God on their own, as sin affects every aspect of our being. While some may object, arguing that humans are capable of good deeds, these are insufficient for reconciliation with God because they do not meet His perfect standard. Others reject this doctrine because it challenges self-reliance, but this is precisely the point: Scripture consistently teaches that salvation is by grace alone, not through human effort (Ephesians 2:8-9).

Our total depravity highlights the need for salvation through Jesus Christ, our only hope. His perfect life, sacrificial death, and resurrection provide the righteousness we cannot achieve. It should move us as Christians into an attitude of humble thankfulness knowing that we are no better than any other apart from grace. Our response must be one of praise, worship, and preaching the Gospel, representing God’s love and mercy to a lost world. Objections to this doctrine often stem from misunderstanding or pride, but when viewed through the lens of Scripture, it magnifies God’s grace and points us to the only source of hope: Jesus Christ.

Soli Deo Gloria—To God alone be the glory.

© 2024 George Dunn

Why the Calvinist Framework Harmonizes Scripture Better Than the Arminian Framework

The Calvinist framework provides a stronger, more cohesive interpretation of Scripture by upholding God’s sovereignty, human inability, and the certainty of salvation in a way that aligns with the overarching biblical narrative.

1. Human Inability and Sovereign Grace

Calvinism begins with the doctrine of total depravity, which states that humanity is completely incapable of seeking God apart from divine intervention (Romans 3:10–12; Ephesians 2:1–3). Arminians agree with total depravity but introduce prevenient grace—a grace that enables all people to freely choose or reject salvation. However, this concept lacks clear biblical support. Scripture instead emphasizes that God’s effectual grace alone enables sinners to believe (John 6:44; Ephesians 2:8–9). Calvinism consistently teaches that salvation is entirely initiated and accomplished by God, avoiding speculative additions like prevenient grace.

2. Election and Foreknowledge

The Bible presents election as unconditional, grounded in God’s sovereign will rather than foreseen faith. Romans 9:16–18 makes it explicit: “It depends not on human will or exertion, but on God, who has mercy.” Ephesians 1:4–5 states that God chose believers “before the foundation of the world,” not based on any future actions. Arminianism holds that election is based upon God's foreknowledge of who will believe, Romans 8:29, but this position makes the decision of God depend on man's actions and thus reduces His sovereignty. On the other hand, Calvinism makes sense of these texts by affirming that God's election is based upon His will alone, thus preserving His ultimate authority.

3. The Atonement and Grace

Calvinists argue for limited atonement—that Christ’s death was specifically intended to save the elect (John 10:14–15). While Arminians emphasize the universality of the atonement (1 John 2:2), they must reconcile this with the reality that not all are saved. Calvinism resolves this tension by teaching that Christ’s atonement is sufficient for all but effectual only for the elect, aligning with passages like John 6:37–39, which affirm that all whom the Father gives to the Son will come to Him and be saved.

4. Security of Salvation

Arminians often contend that salvation can be lost, citing warnings like Hebrews 6:4–6. Calvinism resolves this tension by the doctrine of the perseverance of the saints and declares that God's power preserves the genuine believer—John 10:27–29; Romans 8:38–39. Those passages warning of false faith are explained as referring to those who were never saved in reality—1 John 2:19.

Conclusion

The Calvinist framework better harmonizes Scripture because it consistently attributes salvation to God’s sovereignty, avoids speculative doctrines, and resolves tensions surrounding election, atonement, and perseverance. It reflects the biblical teaching that salvation is fully God’s work, from election to glorification (Romans 8:29–30), leaving no room for contradiction.

God’s Sovereign Election (revised)

God’s Sovereign Choice in Salvation

The Divine Initiative in Faith

Scripture reveals that belief in Jesus is not something we produce ourselves; it is a work that God begins. After all, He is the author and finisher of our faith (Hebrews 12:2). Jesus and the New Testament writers agree that God’s Holy Spirit first moves in a person’s heart, making faith possible. God’s prerogative to work in a heart is part of His elective sovereignty, by which He overcomes a sinner’s resistance to the gospel with such grace that the sinner now runs to embrace the gospel, Jesus, and salvation. Nearly every New Testament book references this doctrine, with only a few—such as Philemon, 2 John, and 3 John—lacking an explicit mention. Although election may seem objectionable, without it, we miss the profound depth of God’s grace and mercy.

Faith as God’s Gift

Consider Ephesians 2:8: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.” Faith is a divine gift, not something we generate. Jesus reinforces this in John 6:44: “No one can come to Me unless the Father who sent Me draws him”—a drawing in which His Spirit, as noted earlier, prepares our hearts to desire Jesus. On our own, as Romans 3:11 says, “No one seeks for God.” Spiritually dead in our natural state, we are, as Ephesians 2:5 confirms, “made alive together with Christ—by grace you have been saved.” Without God’s drawing, we are incapable of seeking or choosing Him.

God’s Mercy and Sovereignty in Election

Paul addresses potential objections to this doctrine in Romans 9:14–16, showing that God’s choice does not rely on human will or effort “but on God, who has mercy.” His mercy is His to give without obligation. This is why Jesus says, “All that the Father gives Me will come to Me” (John 6:37), establishing that those God has chosen will respond to His call. John 15:16 further supports this when Jesus says: “You did not choose Me, but I chose you.”

Faith as God’s Appointment

Acts 13:48 states, “As many as were appointed to eternal life believed.” Here, belief follows God’s appointment, not human choice. Faith is not from natural inclination but is God’s gift to those He has elected.

The Humbling Nature of Election

This doctrine humbles us, removing any basis for self-glory. To claim that we “chose” Jesus implies a boast in our own spiritual insight above others. Yet 1 Corinthians 2:14 reminds us, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” Salvation is God’s work alone—monergistic—leaving no room for human pride.

A Call to Gratitude and Humility

Understanding this truth leads us to marvel at God’s mercy. He draws us, changes our hearts, and grants us the faith to come to Christ. As Spurgeon said, “My trouble is not that God hated Esau but that He could love Jacob.” If you believe in Jesus, you are God’s elect. Salvation is in God’s hands alone, calling for our gratitude and humility.

Soli Deo Gloria—To God alone be the glory.

© 2024 George Dunn