The Arguments For The Traditional View of Unlimited Atonement: A Love Expansive

The Arguments For The Traditional View of Unlimited Atonement: A Love Expansive

This blog is a general representation of the traditional view of Unlimited Atonement. It is the view that I was taught as a student and adopted at Dallas Theological Seminary. It does address some of the major weaknesses of Limited Atonement, in that it better addresses the unlimited nature of the universal passages of the New Testament. Although I have a deep respect for this view, I've shifted away from it and taken a more literal perspective of the universal passages of the New Testament. This will be discussed in my next blog and given more detail in my books, God's Wrath Postponed, The Cosmic Christ, and The Cosmic Pause. I'm presenting the traditional view of Unlimited Atonement with objections and rebuttals from a Limited Atonement perspective. My views will be withheld until the following blog.

As a four-point Calvinist, I hold to the doctrines of Total Depravity, Unconditional Election, Irresistible Grace, and Perseverance of the Saints. However, when it comes to the "L" in TULIP, I diverge from my five-point brethren, embracing the view of Unlimited Atonement, also known as General Atonement or Universal Atonement. From my dispensational perspective, this understanding of Christ's atoning work resonates deeply with God's expansive love and His genuine offer of salvation to all humanity throughout the ages.

The traditional case for Unlimited Atonement, particularly from a four-point Calvinist and dispensational viewpoint, rests on several key biblical and theological considerations.

1. The Universal Language of Scripture:

Perhaps the most compelling argument for Unlimited Atonement comes from the sheer volume of biblical passages that speak of Christ's death and God's love in universal terms.

• John 3:16: "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." The word "world" (κοσμος) here, in its most natural reading, refers to humanity as a whole, not just a select group. To limit "world" to only the elect seems to force an interpretation that isn't immediately apparent.

• 1 John 2:2: "And He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world." Again, "whole world" (ολος ο κοσμος) powerfully conveys a universal scope. If propitiation, the turning away of God's wrath, is for the whole world, it suggests Christ's death made provision for all.

• 1 Timothy 2:4-6: "[God] desires all men to be saved and to come to the knowledge of the truth. For there is one God, and one mediator also between God and men, Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time." Here, "all men" is repeated, and Christ is explicitly stated to be a "ransom for all." To argue that "all" here means "all kinds of men" or "all the elect" strains the straightforward reading of the text, especially in light of God's expressed desire for all to be saved.

• Hebrews 2:9: "But we do see Him who was made for a little while lower than the angels, namely, 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." The word "everyone" (παντος) leaves little room for a restrictive interpretation.

These and many other verses suggest a wide, comprehensive scope for the atonement, demonstrating God's genuine desire for the salvation of all and Christ's provision for that salvation.

2. The Sincerity of the Gospel Offer:

If Christ died only for the elect, how can the gospel truly be offered to all people? The call to "repent and believe" is presented as a genuine offer to everyone who hears it. If Christ did not die for certain individuals, then it would seem disingenuous or even deceptive for God to command them to believe in a sacrifice not made for them. Unlimited Atonement maintains the integrity and sincerity of the gospel invitation. God genuinely desires all to be saved (1 Tim. 2:4) and offers Christ's atoning work as the means. The responsibility for rejection then lies squarely with the individual, not with a deficient atonement.

3. The Nature of God's Love and Justice:

While God's sovereign election is undeniably true and an act of His particular grace, Unlimited Atonement provides a more comprehensive picture of God's love. It allows for a broader understanding of divine compassion and a desire for all to come to repentance. Furthermore, it better upholds divine justice in condemnation. If Christ did not die for the non-elect, then their condemnation would be due to their original sin, but not for rejecting a sufficient provision made for them. With Unlimited Atonement, the non-elect are condemned not only for their inherent sinfulness but also for their willful rejection of a salvation that was genuinely offered and provisioned for them. This aligns with passages that speak of men being judged for their unbelief (John 3:18).

4. The Sufficiency vs. Efficacy Distinction:

Unlimited Atonement embraces the crucial theological distinction between the sufficiency of Christ's atonement and its efficacy. The atonement is infinitely sufficient to save every person who has ever lived, and indeed, many more. Its value is limitless because it is the sacrifice of the infinite God-Man. However, its efficacy – its power to actually bring about salvation – is limited to those whom the Father has chosen and to whom the Spirit applies the work of Christ. This means Christ's death truly paid the penalty for the sins of all humanity, making salvation genuinely available, but only those chosen by God and drawn by His Spirit will receive that salvation. The cross removes the legal barrier for all, but only the elect are enabled to come.

5. Dispensational Alignment:

From a dispensational perspective, Unlimited Atonement resonates with the unfolding of God's plan through the ages. While God always has a chosen people (Israel in the Old Testament, the Church in the New), His dealings with humanity often demonstrate a wider scope of mercy and invitation. For example, the call to salvation under the Abrahamic covenant extended to Gentiles who would join Israel by faith. In the Church Age, the Great Commission commands us to preach the gospel to all nations, not just specific individuals. This broad command is rooted in a broad provision. Furthermore, the future millennial kingdom will see a time when the knowledge of the Lord covers the earth as the waters cover the sea, and nations will come to worship Christ. While the elect will participate in the kingdom rule, the genuine offer of salvation will extend universally during this time as well. The consistent theme of God making Himself known to and providing for a broader humanity, even while working through a particular elect, fits well with an unlimited atonement.

The Arguments Against Unlimited Atonement: Addressing the Concerns

While the arguments for Unlimited Atonement are persuasive, it's important to acknowledge the common objections, primarily from those who hold to Limited Atonement (five-point Calvinists).

1. "It Implies a Failed Atonement":

The primary objection is that if Christ died for all but not all are saved, then His atonement was not fully effective for everyone, thus implying a "failure" on God's part. This is where the sufficiency vs. efficacy distinction becomes crucial. Unlimited Atonement doesn't suggest a failure in Christ's work, but rather a distinction in its application. Christ's death perfectly accomplished everything it was intended to accomplish. If its intention was to make a genuine provision for all, and to secure the salvation of the elect, then it fully succeeded in both. The "failure" lies with humanity's sinful rejection, not with the atonement itself.

2. "It Undermines the Sovereignty of God in Salvation":

Some argue that if salvation is genuinely offered to all, it diminishes God's sovereignty in election. This is a misunderstanding. Unlimited Atonement fully affirms God's unconditional election and irresistible grace. God sovereignly chooses the elect, and He sovereignly draws them to Himself. The fact that the atonement is universal in scope does not negate God's sovereign work in applying it particularly. It simply means that God, in His sovereign wisdom, chose to provide a redemption that is broad enough to be genuinely offered to all, while His Spirit sovereignly ensures its application to His chosen ones.

3. "It Lacks Specificity for the Elect":

If Christ died for everyone, what special sense is there in saying He died for the elect? This objection often seeks a more direct correlation between the atonement and election. However, the special sense in which Christ died for the elect lies in the definite purpose of the Father and the Son to secure their salvation. While the atonement made salvation possible for all, it guaranteed salvation for the elect. For the elect, the atonement is not just a general provision, but a specific, covenantal work that irrevocably unites them to Christ and ensures their perseverance. Their sins were particularly taken by Him, and their redemption was definitively secured.

4. "It Creates a Contradiction with Irresistible Grace":

If Christ died for all, but only the elect receive irresistible grace, does this create a theological tension? Not necessarily. Irresistible Grace is the means by which God applies the benefits of the atonement to the elect. It is the Spirit's work of overcoming human resistance and drawing individuals to faith. This divine drawing is consistent with a universal provision. Just as a king might offer a general pardon to all criminals, but only those he calls and enables will accept it, so God offers salvation to all, but only those He sovereignly draws will respond.

5. "It Leads to Universalism":

This is a common fear, but it's a false leap. Unlimited Atonement explicitly does not lead to universalism. The distinction between sufficiency and efficacy is the safeguard. The atonement is sufficient for all, but it is only efficacious for those who believe, and only those irresistibly drawn by the Spirit will believe. The Bible is clear that not all will be saved; many will perish due to their unbelief. Unlimited Atonement simply asserts that Christ's death removed the divine impediment to their salvation, making their unbelief the sole reason for their condemnation.

Conclusion: A God of Infinite Love and Sovereign Purpose

Four-point Calvinist with a dispensational understanding, Unlimited Atonement provides a robust and comprehensive understanding of God's redemptive plan. It allows for the full embrace of God's expansive love for humanity, as expressed in the universal language of Scripture, without compromising His absolute sovereignty in election. It upholds the sincerity of the gospel offer, maintaining human responsibility for rejection, and magnifies the infinite value of Christ's sacrifice as a genuine provision for all.

The cross of Christ, in this view, stands as a beacon of hope for every soul, a demonstration of God's boundless grace that genuinely extends to "the whole world." While God's sovereign choice ensures that only His elect will ultimately come to faith, the knowledge that Christ's blood was shed in sufficient measure for all humanity compels us to proclaim the gospel with earnestness, knowing that salvation is truly available to "whoever believes." This understanding deepens our appreciation for God's multifaceted character – a God of infinite love, perfect justice, and unwavering sovereign purpose, working out His grand plan of redemption through the ages.