By Nick Bibile
In our previous studies, we have seen clearly from Scripture that Christ came to die particularly and effectually for the elect of God. This doctrine was firmly held by the Reformers and defended with great clarity by the Puritans.
The early Reformers recovered the biblical teaching of sovereign election from centuries of doctrinal corruption. Later, the Puritans carried this faith to the New World, where God poured out His Spirit in seasons of revival. Men such as George Whitefield, Jonathan Edwards, and others were mightily used by God to preach Christ crucified with power and doctrinal fidelity.
However, alongside this rich Reformed heritage arose serious theological opposition. Arminianism, popularized by John Wesley and later radicalized by Charles Finney, challenged the doctrines of grace—particularly election and particular redemption.
During the time of John Owen, an Arminian writer named Thomas More published The Universality of Free Grace, arguing that Christ died equally for every individual without exception. Owen answered these errors decisively in his monumental work, The Death of Death in the Death of Christ, where he demonstrated that Christ’s atonement was intentional, definite, and effectual.
John
Owen:
“The
Father imposed His wrath due unto, and the Son underwent punishment
for, either all the sins of all men, or all the sins of some men, or
some of the sins of all men… If the last, all men have some sins to
answer for, and so shall be saved by none.”
Later, during the evangelical awakenings, John Wesley openly opposed particular election and even composed a hymn promoting universal redemption. A portion of that hymn reads:
“For
every man He tasted death,
He suffered once for all;
He
calls as many souls as breathe,
And all may hear the call…”
This language reflects a theological assumption that Christ’s death was universal in design, rather than particular in purpose—an assumption we must examine in the light of Scripture.
There are passages in Scripture which, at first glance, appear to teach universal atonement. Words such as “all,” “world,” and “everyone” are frequently cited without careful attention to context or the analogy of faith.
Many, without diligent study, adopt Wesley’s conclusion:
“God so loved the world”
“God desires all men to be saved”
“Christ is the propitiation for the whole world”
Yet Scripture must interpret Scripture. We cannot build doctrine on isolated phrases detached from context and the whole counsel of God.
John
Calvin:
“The
word ‘all’ is frequently used in Scripture not for every
individual, but for all kinds or classes of men.”
Let us examine several key texts:
John
1:7
– “That
all men through Him might believe.”
John
12:32
– “I…
will draw all men unto Me.”
Romans
5:18
– “Even
so by the righteousness of One the free gift came upon all men unto
justification of life.”
Did
all
men
believe—Herod,
the Pharisees, the scribes?
Were all
men
drawn
savingly to Christ?
Are all
men
justified?
The answer is plainly no.
The “all” in these passages refers not to every individual, but to all the elect, drawn from every nation and class.
Francis
Turretin:
“All
men are not taken distributively for individuals, but collectively
for kinds and orders of men.”
If Christ died for every individual without exception, yet many perish, then His atonement fails in its purpose—an unthinkable conclusion.
Jonathan
Edwards:
“To
suppose that Christ died for those who finally perish is to suppose a
sacrifice without success, a redemption without deliverance.”
We preach the gospel indiscriminately because we do not know who the elect are. God has not marked His chosen with visible signs. Therefore, we proclaim Christ to all—yet only the elect will respond in saving faith.
Charles
Spurgeon:
“The
words ‘all’ and ‘world’ are used in Scripture in seven or
eight senses, and rarely mean all men individually. Christ has
redeemed some of all sorts—Jews and Gentiles, rich and poor.”
Luke
2:10
declares
“good tidings of great joy, which shall be to all people.”
Yet
Scripture clarifies:
Matthew
1:21
– “He
shall save His people from their sins.”
Isaiah
53:8
– “For
the transgression of My people was He stricken.”
Hebrews
2:17
– “To
make reconciliation for the sins of the people.”
The joy of Christ’s birth belongs savingly only to God’s people. The world may enjoy cultural festivities, but true joy belongs to those redeemed by Christ.
1 Timothy 2:4 says God “will have all men to be saved.”
God’s will here is not His decretive will, but His revealed will concerning all kinds of men—kings, rulers, Jews, Gentiles.
If God decreed that every individual be saved, all would be saved. His will is irresistible.
Psalm 115:3 – “He hath done whatsoever He hath pleased.”
Jesus Himself affirms that God withholds saving truth from some:
Matthew 11:25–26 – “Even so, Father, for so it seemed good in Thy sight.”
Thus, “all men” refers to all classes, not every individual.
John
Owen:
“God’s
will of purpose is always fulfilled; His will of command is often
resisted.”
1
Timothy 2:6
– “Who
gave Himself a ransom for all.”
Matthew
20:28
– “A
ransom for many.”
If all were ransomed, all would be saved. Christ’s ransom is effectual, not hypothetical.
Calvin:
“Christ
did not come to render salvation possible, but to secure it.”
Paul distinguishes clearly:
Savior of all men
Especially of those who believe
The Greek malista means chiefly. God is the Preserver of all men in providence, but the Redeemer only of believers.
Turretin:
“God
is Savior of all by preservation, but of the elect alone by
redemption.”
If you are truly Reformed in doctrine, there will be reformation in your life. The elect are God’s portion, His inheritance, the apple of His eye.
Limited atonement does not limit the value of Christ’s death—it magnifies its power. Christ did not die to make salvation possible, but to actually save His people.
John
Owen:
“The
death of Christ is effectual unto the salvation of all for whom it
was offered.”