Jeff Coleman Updated Jun 20 1 of 12 UNLIMITED ATONEMENT 1. Whether Jesus’ atonement is limited or unlimited is hotly disputed. a. Some verses suggest limited atonement. (1) Jn 10:14-15 14 I am the good shepherd, and I know my own and my own know me, 15 even as the Father knows me and I know the Father. And I lay down my life for the sheep. (2) Ac 20:28 28 Be on guard for yourselves and for all the flock…, to shepherd the church of God which he purchased with his own blood. (3) Eph 5:25 25 Husbands, love your wives, just as Messiah also loved the church and gave himself up for her. b. Others suggest unlimited atonement. (1) Jn 3:16 16 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. (2) 1 Ti 2:4-6 4 [God] desires all men to be saved and to come to the knowledge of the truth. 5 For there is one God, and one mediator also between God and men, the man Messiah Jesus, 6 who gave himself as a ransom for all. (3) 1 Jn 2:2 2 [Jesus] himself is the propitiation for our sins, and not for ours only, but also for the whole world. c. How do we reconcile these apparently contradictory verses? (1) “The issue is well defined, and men of sincere loyalty to the Word of God and who possess true scholarship are found on both sides of the controversy. It is true that the doctrine of a limited redemption is one of the five points of Calvinism, but not all who are rightfully classified as Calvinists accept this one feature of that system. It is equally true that all Arminians are unlimited redemptionists, but to hold the doctrine of unlimited redemption does not necessarily constitute one an Arminian.”1 (2) Among Calvinists there are some who hold to unlimited atonement (so-called four-point Calvinists or Amyraldians, after Moses Amyraldus, d. 1664), and some who teach limited atonement (so-called ultra or five-point Calvinists).2 (3) Advocates of unlimited atonement include Moise Amyraut, Lewis S. Chafer, and Charles C. Ryrie. (4) Advocates of limited atonement include John Calvin, the Synod of Dort, John Owen, Louis Berkhof, and J. I. Packer. d. The question re-stated: (1) “Did the Father in sending Christ, …to make atonement for sin, do this with the design or for the purpose of saving only the elect or all men? That is the question, and that only is the question.”3 (2) “Was the objective in Christ’s death one of making the salvation of all men possible, or was it the making of the salvation of the elect certain?”4 1 L. S. Chafer, Systematic Theology (Grand Rapids, MI: Kregel Publications, 1993), 3:183. 2 C. C. Ryrie, Basic Theology, 367-68. 3 L. Berkhof, quoted in C. C. Ryrie, Basic Theology, 367. 4 L. S. Chafer, Systematic Theology (Grand Rapids, MI: Kregel Publications, 1993), 3:194. www.firmfoundation.org.nz | mail@firmfoundation.org.nz | 027 557 9314 Conversational Evangelism | Inductive Bible Study | Expository Bible Teaching | Biblical Worldview Training Jeff Coleman Updated Jun 20 2 of 12 (3) What was finished at the cross? The payment of the sins of all, or the payment of sins of believers only? (a) Jn 19:30 30 When Jesus had received the sour wine, he said, It is finished. And he bowed his head and gave up his spirit. e. Unlimited and limited atonement advocates agree about: (1) Man’s total depravity. (2) Jesus’ substitutionary death as the only sufficient ground for a person to be saved. (3) Man’s inability to believe apart from the enabling power of the Spirit. (4) Not all people being saved. 2. Unlimited atonement defined. a. On the cross, Jesus paid the judicial penalty for every human sin, without exception. b. On this basis, justification is available to every human being through faith in Jesus. c. One gets the benefit of unlimited atonement only when one believes in Jesus. (1) Jesus died provisionally for all men, but the benefit is applied only when the condition of personal saving faith is met.5 (2) “The Atonement of Christ paid for the sins of the whole world, but the individual must appropriate that payment through faith.”6 d. The provision of atonement does not have to equal the application of atonement. (1) Justification is potential for everyone but actual only for believers. (2) Ro 3:24-26 24 [All believers] are justified by [God’s] grace as a gift, through the redemption that is in Messiah Jesus, 25 whom God put forward as a propitiation by his blood [unlimited provision], to be received by faith [limited application]. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. e. Not everyone is justified and going to heaven. f. The sin of unbelief is different in kind from all other sins. g. Jesus’ unlimited atonement does not extend to the sin of unbelief. (1) Unbelief in Jesus is the unforgivable sin. 3. Scriptural evidence for unlimited atonement. a. Scripture portrays the love of God in universal terms. (1) Lk 19:10 10 …The Son of Man came to seek and to save the lost. (a) All human beings are lost. (2) Jn 3:16-17 16 God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (3) Jn 6:33 33 …The bread of God is he who comes down from heaven and gives life to the world. 5 L. S. Chafer, Systematic Theology (Grand Rapids, MI: Kregel Publications, 1993), 3:188. 6 C. C. Ryrie, Basic Theology, 372-373. www.firmfoundation.org.nz | mail@firmfoundation.org.nz | 027 557 9314 Conversational Evangelism | Inductive Bible Study | Expository Bible Teaching | Biblical Worldview Training Jeff Coleman Updated Jun 20 3 of 12 (4) Jn 6:51 51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh. (5) 2 Co 15:18-19 18 All this is from God, who through Messiah reconciled us to himself and gave us the ministry of reconciliation. 19 That is, in Messiah God was reconciling the world (κόσµος) to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. (6) 1 Ti 2:4-6 4 [God] desires all people to be saved and to come to the knowledge of the truth [God’s desire to save all]. 5 For there is one God, and there is one mediator between God and humanity, the man Messiah Jesus, 6 who gave himself as a ransom for all [unlimited atonement], which is the testimony [general call] given at the proper time. (7) 1 Ti 4:10 10 To this end we toil and strive, because we have our hope set on the living God, who is the Saviour of all people [potentially], especially [actually] of those who believe. (8) Tit 2:11 11 The grace of God has appeared, bringing [the possibility of] salvation for all people. (9) 1 Jn 4:10 10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation (ἱλασµός) for our sins. b. Scripture portrays the death of Jesus in universal terms. (1) Is 53:5-6 5 [The Servant] was pierced for our transgressions. He was crushed for our iniquities. Upon him was the chastisement that brought us peace, and with his wounds we are healed. 6 All we like sheep have gone astray. We have turned— every one—to his own way. And Yahweh has laid on him the iniquity of us all [believers and unbelievers]. (2) Jn 1:29 29 The next day [John] saw Jesus coming toward him and said, Behold, the Lamb of God, who takes away the sin of the world! (3) Ro 5:6-8 6 …While we were still weak, at the right time Messiah died for the ungodly. 7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— 8 but God shows his love for us in that while we were still sinners, Messiah died for us. (4) Ro 5:15 15 If the many (οἱ πολλοὶ) died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for the many (τοὺς πολλοὺς). (5) 2 Co 5:14-15 14 The love of Messiah controls us because we have concluded this: that one has died for (ὑπέρ) all, therefore all have died. 15 And he died for (ὑπέρ) all, that those who live [believers] might no longer live for themselves but for him who for their sake died and was raised. (6) Col 1:19-20 19 It was the Father’s good pleasure for all the fullness to dwell in [the Son], 20 and through him to reconcile all things (τὰ πάντα) to himself, having made peace through the blood of his cross, through him, I say, whether things on earth or things in heaven [the existence of the fallen universe and all angelic and human history].