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R.C. Sproul

What is the doctrine of Limited Atonement?

Ephesians 5:25; John 10:11-15
R.C. Sproul • January, 1 2004 • Video & Audio
8 Articles 2 Sermons
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R.C. Sproul
R.C. Sproul • January, 1 2004
8 articles 2 sermons
Superb short video by Sproul. In 4 minutes he explains the Biblical doctrine of the atonement!

Dr. R.C. Sproul addresses the doctrine of Limited Atonement, a key tenet of Reformed theology, emphasizing that Christ’s atonement is both sufficient for all and efficient only for the elect. He argues that while both Arminians and Calvinists agree that the atonement's sufficiency encompasses every individual, they differ significantly regarding its intent and application. Sproul underscores that God’s design in sending Christ was specifically to save the elect, contrasting it with the Arminian view which suggests that salvation is merely made possible for everyone. He cites Ephesians 5:25 and John 10:11-15 to affirm that Christ’s sacrificial death is effectually applied to those whom God has chosen, illustrating the certainty and purpose behind God's salvific plan. The practical significance of this doctrine lies in its affirmation of God's sovereign will and the assurance it provides to believers that their salvation is secure and specific, rather than contingent on mere human decision.

Key Quotes

“The work of Christ on the cross, the atonement of Jesus, is sufficient for all, but efficient only for some.”

“The whole issue here has to do with the design of the atonement. What was God's purpose in sending Christ to the cross?”

“The Reformed view is that God's design from all eternity in the atonement was to provide salvation for the elect.”

“The Arminian has the problem of Christ only dying for some sins...because if a person doesn't believe...then they don't receive the benefit of the atonement.”

What does the Bible say about limited atonement?

The Bible indicates that Christ's atonement is sufficient for all but effective only for the elect.

The doctrine of limited atonement teaches that the atonement of Christ is sufficient to cover the sins of all humanity but is specifically intended and effective only for the elect. This is distinctly articulated in Scripture, as seen in passages like Ephesians 5:25, which emphasizes Christ's sacrificial love for the Church, and John 10:11-15, where Jesus speaks of being the good shepherd who lays down His life for His sheep. This underscores the particular efficacy of the atonement, affirming that while it is sufficient for all, it is designatively effective only for those chosen by God for salvation.

Ephesians 5:25; John 10:11-15

How do we know limited atonement is true?

Limited atonement is true as it aligns with God's sovereign purpose and design for salvation.

The truth of limited atonement can be ascertained through understanding God's sovereign will and purpose in redemption. The Reformed position holds that God had a specific design in sending Christ to atone for the sins of the elect, rather than presenting a mere possibility of salvation for all. This is grounded in the conviction that God's plans are not contingent upon human action but are effectual and intended to accomplish His decree. As such, every person for whom Christ died will certainly receive the benefits of that atonement. This doctrine also addresses the logical inconsistencies found in opposing views, wherein an atonement for all is rendered ineffective for those who do not believe, creating unnecessary theological dilemmas.

Ephesians 1:4-5, John 10:11-15

Why is limited atonement important for Christians?

Limited atonement is essential as it affirms God's purposeful work in salvation and assures believers of their security in Christ.

Understanding limited atonement is crucial for Christians as it clarifies the nature of Christ's atoning sacrifice and the security it offers to the elect. It reinforces the belief that God's redemptive plan was intentional and specific, leading to the assurance that those who believe in Him are favored in His design of salvation. This doctrine propels believers to rest securely in their faith, knowing that Christ's suffering was not in vain, but specifically for them. Additionally, it aids in fostering a deeper appreciation of God's grace, as it emphasizes that salvation is not a divine gamble of possibilities but a guaranteed promise from a sovereign and faithful God. The assurance it provides motivates believers to evangelize, not merely out of hope for a general response but with confidence in the elect's ultimate salvation through Christ's efficacious death.

Ephesians 5:25; John 10:11-15

Sermon Transcript

Auto-generated transcript • May contain errors

100%
And one of the things that I'm
engaged in as a member of a presbytery is that we frequently have to
give examinations for men who are being presented to be ordained
into the ministry. And inevitably the question is
asked about what's called limited atonement or definite atonement
or whatever, one of the so-called five points of Calvinism, and
inevitably and invariably The answer will be this, that the
work of Christ on the cross, the atonement of Jesus, is sufficient
for all, but efficient only for some. That is, it brings the
effect of redemption only to some, but it's sufficient to
cover the sins of all the world. And I always have to say to the
students, I said, look, what you've just articulated is not
the Reformed view. Every Arminian believes that.
Every Arminian believes that the cross of Christ is sufficient,
the merit of Jesus is sufficient to save every last person on
the earth, but only those who believe and avail themselves
of it are in fact saved. And every Calvinist would agree
that the merit of Jesus is sufficient to cover all of the sins of every
human being on this planet. but only those who are believers
actually receive the benefit of that work of Jesus. So where
do we differ? Well, the whole issue here has
to do with the design of the atonement. What was God's purpose
in sending Christ to the cross? And again, here it was, was it
to save everybody? Well, if God sovereignly decided
to save everybody in the world and to have Jesus atone for everybody's
sins in the whole world, and on the basis of that atonement
save everybody, then what would happen? Everybody would be saved,
there's no doubt about that. But again, Arminianism, along
with Calvinism, Both Arminianism and Calvinism reject universalism.
They're both particularists. They both believe that only some
people will be saved and not all. And so again, the question
comes back, what was God's intent? In the final analysis, the Arminian
is saying God's intent or design in the cross was to make salvation
possible to everybody. and to leave it up to the people
whether they avail themselves of it or not, whereas the Reformed
view is that God's design from all eternity in the atonement
was to provide salvation for the elect, so that God is not
just working with possibilities, he has an eternal design that
he brings to pass, and it's effectual, it works. Every person for whom
Jesus died receives the benefit of that. The other problem with
that is, as John Owen so brilliantly points out in his book, The Death
of Death, the Arminian has the problem of Christ only dying
for some sins. He doesn't really atone for all
sins, because the sin of unbelief can't really be incorporated
there. Because if a person doesn't believe in the cross and in Christ,
then they don't receive the benefit of the atonement. So that sin
must not have been atoned for. Or if it was, then you have an
even worse problem. You have God providing an atonement
for sin where the sins are removed, the guilt is paid for, and then
in the form of double jeopardy, he punishes that person who's
already had his sins paid for. What about that? That creates
a huge problem.
Broadcaster:
Grace Audio Treasures
Theology:
#Atonement #Soteriology #Predestination
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