Author's Bias | Interpretation: conservative
Inclination: dispensational | Seminary: none


Limited verses Unlimited Atonement
An examination of the proof texts used in the controversy
A Series on What is Atonement: Part 8

Did Jesus actually pay the penalty only for those sins of those who would believe in Him, or for the sins of every person who ever lived? Was the redemption merely potential or was it actual? Is the purchase of redemption inseparable from the bestowal of redemption?

The Bible does speak of atonement in both a limited and unlimited sense, and most arguments for or against limited atonement are built upon theological systems. Disregarding all theological frameworks, what does the Bible really say?

The Bible speaks of Christ saving "His people."

"She will give birth to a son, and you are to give him the name Jesus, because he will save His people from their sins." (Matt 1:21)

Appearing to Joseph in a dream, the angel of the Lord speaks of Jesus in the context of inheriting the Davidic kingdom and redeeming the Jews (Luke 1:31-33; Acts 5:31; 13:23-24). While this passage speaks of saving the Jews, this does not mean that Jesus did not come to save Gentiles as well.

The Bible speaks of Jesus dying for "many."

"...the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Matt 20:28)

"This is my blood of the covenant, which is poured out for many for the forgiveness of sins." (Matt 26:28)



While the English and Greek term for "many" is restrictive and does not include the idea of "all," the Hebrew term has an inclusive sense of the group and is equivalent to the concept of "all". This can be easily seen in Romans 5:15-19 where Paul writes with the Semitic inclusive sense to refer to the entire human race. To learn more about this particular issue associated with translating Hebrew to Greek, see the article "Did Jesus Die for "Many" or Did He Die for "All"? The Controversy Of Limited Atonement."

The Bible speaks of dying for the "sheep."


Jewish religious leaders were perplexed, who was Jesus the Christ? Jesus makes one of His "I Am" statements, "I am the good shepherd" who lays down His life for His sheep. Who are the sheep? In John 10:26 Christ defines what a sheep is, "But you do not believe, because you are not of my sheep," and in speaking to the Jewish religious leaders, he is referring to Jewish Believers. When Jesus speaks of the "other sheep" that are "not of this fold," He is speaking of Gentile Believers (Gal 3:6-14). While making a figurative comment about Jewish religious leaders, the context is about Jesus’ relationship with Believers and refers to the subjective and limited aspect of atonement.

The Bible speaks of dying for the "church."


Husbands, love your wives, just as Christ loved the church and gave himself up for her. (Eph 5:25-26)

Throughout his ministry, Paul emphasized God’s love and esteem for the church and exhorted the church and its leaders to pursue moral purity and to be a witness to the world. The imagery of marriage is often used to illustrate the relationship of Jesus to the church and as an example for human relationships as well. This focus on Jesus’ relationship to the church and Christians refers to the subjective and limited aspect of atonement.

The Bible speaks of dying for the "elect."


In speaking to Believers about the reality of Christ’s love, Paul answers his rhetorical question of verse 31 with a question in verse 32. If no one can oppose, charge or condemn Christians, then no one can separate Christians from the love of God. This view is with a focus on the relationship with Christians, and it reflects the subjective and limited aspect of atonement.

The Bible speaks of Christ "dying for the "world" or "saving the world."

The next day John saw Jesus coming towards him and said, "Look, the Lamb of God, who takes away the sin of the world." John 1:29


So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days. Many more believed because of His word; and they were saying to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world." (John 4:40-42)

In John 4:40-42, a Gentile identifies Jesus as the "Savior of the world."




1 John 2:2 is very clear about unlimited atonement and that arguments that John was writing exclusively to Jewish Christians are unfounded.

We have seen and testify that the Father has sent the Son to be the Savior of the world. (1 John 4:14)

While the Greek noun "kosmos" means "world" in the inclusive sense, there are 3 nuances found in the New Testament: a) universe (Acts 17:24; Phil 2:15), b) sphere or place of human life (Matt 4:8; Mark 8:36; Luke 4:5; John 11:9) or c) humanity or object of God’s love. In the anthropological sense, the term "kosmos" refers to the present age, and in contrast, the future redeemed world is never called "kosmos;" instead it is called "kingdom of God" or "new heaven and a new earth." Despite the weight of all scholarly concordances and lexicons, proponents of limited atonement believe that the Greek term "kosmos" can refer to a limited part of mankind and cite John 12:19; Romans 5:18 and 11:12 as evidence of this interpretation. Nevertheless, in no instance does the meaning of "kosmos" ever limit itself to a class of people such as "the world of the elect."

The Bible speaks of Christ dying "for the lost or ungodly."



The terms "lost" and "ungodly" describe the spiritual state of all human beings; however, advocates of limited atonement interpret these passages as the "lost elect" or "ungodly elect," which the text does not say.

The Bible speaks of Christ "justification for all," "dying for all," "ransom for all" or "tasting death for everyone."

So then as through one transgression there resulted condemnation to all men, eve so through one act of righteousness there resulted justification of life to all men. (Rom 5:18)

For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who love might no longer live for themselves, but for Him who died and rose again on their behalf. (2 Cor 5:14-15)


For it is for his we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers. (1 Tim 4:10)

1 Timothy 4:10 indicates a clear distinction between "all men" and "those who believe." Atonement can be seen in its objective function and in its limited subjective function.

Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect. For the grace of God has appeared, bringing salvation to all men, (Tit 2:9-11)



It is difficult to impose a restrictive interpretation to the terms "all," or "everyone" on the text when the Greek language or context does not support that; yet, the theological framework of limited atonement demands that to be so.

The Bible speaks of a group that was given to Him by God the Father.

"I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. Now they have come to know that everything You have given Me is from You; for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me. I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours;" and all things that are Mine; and I have been glorified in them. I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are." (John 17:6-11)

John 17 is known as the High Priestly Prayer where Jesus makes requests for Himself (verses 1-5), intercedes for the apostles (verses 6-19) and for future Believers (verses 20-26). In John 17:6-19, Jesus is indeed praying on behalf of the disciples, out of concern and love, for their preservation, protection and sanctification. Advocates of limited atonement argued that since Jesus interceded for a limited group, that Jesus could have died exclusively for Believers as well.

The Bible speaks of the universal offer of salvation.



Of him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins. (Acts 10:43)




Throughout the Bible, the universal offer of salvation is made without restriction. Would this general invitation be offered if Christ did not atone for all?

The doctrine of salvation is a difficult and challenging topic of study. The logic of longstanding theological systems can color one’s biblical hermeneutics.

For example, If you understand atonement in the limited sense, you cannot reconcile biblical passages that are of the unlimited sense without arbitrarily changing the meaning of words. Does it make hermeneutic sense to always restrict the meaning of the terms "all," "whosoever" or "world," within the context of salvation, to the elect?

Biblical passages such as 1 Timothy 4:10 and 1 Peter 2:1 pose a particular problem. Christ has apparently done something for everyone but to a lesser degree than to a Believer. There appears to be a distinction between for whom Christ died and those who were finally saved.

How is one able to reconcile and harmonize the various biblical passages that refer to atonement in both the limited and unlimited sense? Through careful exegesis and word study does it become apparent that redemption has two facets: an objective and subjective aspect.

Understanding this provides the basis to understand these types of questions:


Was the redemption merely potential or was it actual?

Is the purchase of redemption inseparable from the bestowal of redemption?

Questions like these reflect the confusion between the objective and universal aspect of atonement with the subjective, individual and limited aspect. If you understand atonement in the unlimited sense, you can reconcile biblical passages that are of the restricted sense as referring to a subjective aspect of atonement and the unlimited reference to the objective aspect of atonement. Jesus did die for the sins of every person who ever lived, but the benefits of atonement are limited to those who believe in Jesus Christ.

And the offer of salvation is indeed universal and without restriction just as the Bible says.

"I do not sit down to the perusal of Scripture in order to impose a sense on the inspired writers, but to receive one, as they give it me. I pretend not to teach them, I wish like a child to be taught by them."

Charles Simeon (1759-1836)


1. Brown C ed., Dictionary of New Testament Theology Vol. 1-3, Grand Rapids: Zondervan Publishing House (1979).

2. Lightner, RP, The Death Christ Died A Case for Unlimited Atonement, Grand Rapids: Kregel Publications (1998).

3. Olson, CG, Getting the Gospel Right A Balanced View of Salvation Truth, New Jersey: Global Gospel Publishers (2001).
