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Sunday School

For Whom Did Christ Die? A Biblical Case for Limited Atonement

By Bro. James Suarez

Resources: 

  • John Owen, The Death of Death in the Death of Christ
  • John Murray, Redemption Accomplished and Applied
  • Samuel Renihan, The Mystery of Christ
  • Joel R. Beeke & Paul M. Smalley, Reformed Systematic Theology


Preliminary: Those who are exploring or are new to the Reformed view of soteriology may find the doctrine of limited atonement difficult to accept. There are some or perhaps many who ask, "Why is the atonement of Christ limited?" If Christ died for sinners, why do we say that His atonement is limited to the elect? Does this not contradict the universal language of Scripture concerning Christ’s death? These are some of the questions that we will try to answer as we examine the biblical case for limited atonement. 


Outline: 

1. Atonement Defined

2. Atonement Foreshadowed and Fulfilled

3. Atonement in Its Extent

4. Application


I. Atonement Defined

Note: For us to understand the concept of atonement, let us first answer two questions.

  • Where did the English word atonement come from?
  • What does it mean in the Scriptures?


  • The word atonement was used in English before William Tyndale's Bible translation. However, Tyndale helped establish its theological use through his translation of Scripture.
    • Nevertheless all thinges are of god which hath reconciled vs vnto him sylfe by Iesus Christ and hath geven vnto vs the office to preach the atonement. - 2 Corinthians 5:18
    • Not only so but we also ioye in God by the meanes of oure Lord Iesus Christ by whom we have received the attonment. - Romans 5:11
  • In these passages, Tyndale uses atonement to translate the Greek word katallagē (καταλλαγή), which means “reconciliation.”
  • However, the biblical concept of atonement is expressed through different words and emphases.
  • There are two concepts that we need to understand: propitiation and expiation.
    • Propitiation - emphasizes the satisfaction of God's righteous wrath against sin. (Lev. 16:15–16, Num. 16:46–48, Rom. 3:25)
    • Expiation - emphasizes the removal or cleansing of sin and guilt. (Lev. 16:20–22, Psa. 103:12, Heb. 1:3; 9:26)

Clarification: Propitiation and expiation should not be treated as separate from one another because they are complementary aspects of the biblical concept of atonement.


II. Atonement Foreshadowed and Fulfilled

Note: Atonement in both the Old and New Covenants concerns the dealing with sin, but the sacrifices under the Old Covenant functioned differently from Christ's once-for-all sacrifice under the New Covenant.



Key Biblical Texts: Leviticus 16; Hebrews 7:23–28; 9:11–14, 24–28; 10:1–14.


  • [Samuel Renihan, The Mystery of Christ] The Mosaic Covenant demonstrates God’s kindness and graciousness by providing not only a way for Israel to address and redress their sins against the law, but also to teach them in all of this about true forgiveness to be found in a heavenly sacrifice administered by a heavenly High Priest in a heavenly temple.
  • Biblical typology provides a better understanding of the sacrificial system. The Old Covenant served its purpose while pointing to the greater reality found in Jesus Christ, the Mediator of the New Covenant.


Point: The atonement in the Old Covenant had its intention—the atonement for the sins of Israel, providing ceremonial cleansing and covenantal forgiveness. The same principle applies to the New Covenant. Atonement must be understood with intention—the salvation of His people.

  • [Jonathan Gibson] All three persons of the Trinity work together to accomplish the one act of salvation from eternity past to eternity future. Thus, when it comes to the intent of Christ’s atonement, the persons of the Trinity are not at cross-purposes but rather work together in harmony to accomplish salvation.


III. Atonement in Its Extent

Question: Several questions need to be considered in understanding the extent of Christ's atonement. For whom did Christ die? Did He merely make salvation possible, or did He secure it?


[Canon of Dort, Second Head of Doctrine: Christ’s Death and Human Redemption Through It, Article 8] For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son’s costly death should work itself out in all the elect, in order that God might grant justifying faith to them only and thereby lead them without fail to salvation.


  • Christ’s sacrificial death on the cross was intended for the elect.
    • [John 10:11, 14-15, 25-30LSB] “I am the good shepherd; the good shepherd lays down His life for the sheep. “I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep… Jesus answered them, “I told you, and you do not believe; the works that I do in My Father’s name, these bear witness of Me. “But you do not believe because you are not of My sheep. “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish—ever; and no one will snatch them out of My hand. “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. “I and the Father are one.”
  • The universal language used in the New Testament does not necessarily mean that “all” and “the world” refer to every individual without exception. Context determines how these expressions should be understood.
    • [John 3:16 LSB] For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.
    • [1 John 2:2 LSB] and He Himself is the propitiation for our sins, and not for ours only, but also for those of the whole world.
  • [John Owen, The Death of Death in the Death of Christ] God imposed his wrath due to, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins of some men, or some sins of all men. If the last, some sins of all men, then have all men some sins to answer for, and so shall no man be saved; for if God enter into judgment with us, though it were with all mankind for one sin, no flesh should be justified in his sight: ‘If the Lord should mark iniquities, who should stand?’ (Ps. 130:3)... If the second, that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world. If the first, why, then, are not all freed from the punishment of all their sins? You will say, ‘Because of their unbelief; they will not believe.’ But this unbelief, is it a sin or not? If not, why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not. If so, then why must that hinder them more than their other sins for which he died from partaking of the fruit of his death? If he did not, then did he not die for all their sins. Let them choose which part they will.
  • The efficacy of Christ’s redemptive work does not depend on human will to make it effective as arminians argue, but rests upon Christ’s accomplished work.
    • [John 19:30 LSB] Therefore when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit.
    • [Hebrews 9:12 LSB] and not through the blood of goats and calves, but through His own blood, He entered the holy places once for all, having obtained eternal redemption.
    • [Revelation 5:9 LSB] And they sang a new song, saying, “Worthy are You to take the scroll and to open its seals, because You were slain and purchased for God with Your blood people from every tribe and tongue and people and nation.

Point: The doctrine of limited atonement or particular redemption shows both the glory of the Person of Christ and the glory of His work on the cross. For in His redemption, Christ did not merely make salvation possible for His people, but He actually secured their salvation through His precious blood. He did not shed His blood in vain, nor did He leave the salvation of His people to depend on the uncertain will of fallen sinners. Rather, He secured their redemption and ensured that they would be brought to faith and communion with the Triune God.


IV. Application

  • This doctrine helps us to view the Lord’s Day with even greater seriousness. For we are coming to Mount Zion to hear the voice of the One who died for us, nourishes us, and provides comfort as we anticipate another island of rest.
  • The doctrine of limited atonement helps us treat one another with love. In times of conflict, this teaches us to remember that the same precious blood that bought us also bought our brothers and sisters in the Lord.
  • Contrary to the Arminian contention that limited atonement makes it difficult for us to proclaim the gospel, this doctrine encourages us to uphold and fulfill the Great Commission that God has commanded us. For through this doctrine, we proclaim salvation to sinners with the hope that Christ is able to save them to the uttermost.
  • This doctrine teaches us to appreciate the sacraments—baptism and the Lord’s Supper. For in baptism, we are reminded of our union with Christ, and in the Lord’s Supper, we are humbled by the truth that we, who were once enemies of God and outside His family, have now been brought into fellowship with Him at His table.
  • This doctrine gives us assurance that Christ will preserve His people until the end.