The most well-known feature of Calvinism is its famous five points, often referred to by Calvinists as “the doctrines of grace” and represented by the acronym TULIP.[1] There is much more to Calvinist theology than this, of course, but TULIP is definitely the centerpiece. The acronym summarizes the Calvinist understanding of salvation like this:
- Total Depravity
- Unconditional Election
- Limited Atonement
- Irresistible Grace
- Perseverance of the Saints
Each of these points expresses a key component of Calvinism’s understanding of how God saves people. In this article, we’ll take a look at “limited atonement.”
Limited Atonement
“I am the good shepherd, and 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.” (John 10:14-15)
The L in TULIP refers to Limited Atonement. This one can be more controversial than the others, with even some Calvinists uncomfortable with this point. One Calvinist says, “Even among the ‘Young, Restless, and Reformed’ crowd, Limited Atonement has limited acceptance. It’s the least popular point in the set.”[1] If you’ve ever met a four-point Calvinist, it’s likely the L that was missing from their TULIP.
Historic Calvinism, however, has always maintained that Christ’s redeeming work was specifically and only for the elect. That’s the sense in which it’s limited. Other phrases describing this point are things like “particular atonement” or “definite atonement.” The point is that Jesus’ death was designed to redeem and save only those whom God had chosen (the elect), not everybody. This is not because Jesus’ atoning work was weak and couldn’t save everyone. It could have, had God willed it so. But since God didn’t choose to save everyone, the atonement’s scope is designed only for those God elected to save.
“Historic Calvinism has always maintained that Christ’s redeeming work was specifically and only for the elect.”
To make this point more palatable, Calvinists contend that non-Calvinists also place a limit of sorts on the atonement. The reasoning goes like this: Since non-Calvinists claim that Christ was the atoning sacrifice for the sins of the world and since the whole world won’t be saved, then non-Calvinists place a limit on the effectiveness of Christ’s atonement. The suggestion is that the atonement according to non-Calvinism only makes salvation possible, but it doesn’t secure it effectively.
To clarify, what non-Calvinists actually teach is that Christ’s atonement was effective for the sins of the whole world but will only be applied to those who receive it by faith. The problem isn’t in the effectiveness of the atonement but in the reception of it by people. For example, I could offer you a free car that works perfectly and it would effectively solve all your transportation needs. But if you reject my gift, you will still be stuck, and it won’t be due to any ineffectiveness in the car.
Non-Calvinists believe the same is true concerning the atonement. The atoning work of Jesus is completely effective, but some people refuse the gift.
“The atoning work of Jesus is completely effective, but some people refuse the gift.”
So, what does the Bible say about the redeeming work of Jesus? Did Jesus die for all or just for those whom he already chose to save? What makes the most sense of the biblical data? Here are a few passages to consider:
- 1 Timothy 2:6 says that Jesus “gave Himself as a ransom for all.”
- 1 John 2:2 says that Jesus is “the propitiation [atonement] for our sins; and not for ours only, but also for the sins of the whole world.”
- Hebrews 2:9 – “…Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone.”
Even the most well-known verse of the Bible points in the same direction.
“For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. For God did not send the Son into the world to judge the world, but so that the world might be saved through Him.” (John 3:16-17, NIV)
Some Calvinists say passages like these should be understood as saying that Jesus died for the whole world rather than only for the Jews, so that it doesn’t refer to each individual person in the world.
Others explain that the “all” in places like 1 Timothy 2:6 means all different kinds of people.
“1 Timothy 2:6 says that Jesus ‘gave Himself as a ransom for all.'”
Still others offer an explanation very much like that of non-Calvinists, namely that Jesus is the Savior of the world in that his death is sufficient for all but it’s only effective for all who receive him.[2]
This last approach seems like the most reasonable and straightforward approach to the biblical data. Calvinists claim that if Jesus died for people who are not saved, then his death was ineffective. But one last passage expresses the biblical view on this matter. First Timothy 4:10 states that God “is the Savior of all mankind, especially of believers.” Calvinism fails to distinguish between the full sufficiency of Christ’s death for God to be the Savior of all mankind and the fact that the only ones who actually benefit from it are those who believe.
[1] J. A. Medders. Humble Calvinism (The Good Book Company), 96.
[2] See Humble Calvinism, 104.
