Limited atonement !

[Brightfame52]

The doctrine of limited atonement, as described, is not aligned with the understanding of the nature and scope of Christ's atoning work on the cross. Jesus' sacrifice was sufficient for the salvation of all humanity and God's grace is universally available to everyone. This is grounded in scriptures such as 1 Timothy 2:4, which states that God "will have all men to be saved, and to come unto the knowledge of the truth," and 2 Peter 3:9, which affirms that God is "not willing that any should perish, but that all should come to repentance."

To understand 1 Corinthians 15:3 in this context: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures." This verse emphasizes the foundational truth of the Gospel that Christ died for our sins. "our sins" refers to the sins of all humanity, not just a select group. The atoning death of Christ on the cross was a complete and sufficient sacrifice for the sins of the entire world.

I believe that while not all will accept this salvation, the offer of atonement through Jesus' death is extended to all people, not just a select few. Christ's atoning death on the cross satisfied the requirements of God's law and justice for the entire world, making salvation accessible to anyone who responds in faith, repentance, and obedience to the gospel. This universal offer underscores the boundless love and mercy of God, who desires a relationship with every individual. Therefore, while we affirm the power and sufficiency of Christ's atonement, we emphasize its universal availability, rejecting the notion that it is limited to a predetermined elect.

You in error friend

 

[Brightfame52]

John 17 Teaches Particular Redemption

In His high priestly prayer in John 17, Jesus states, “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine” (9). The “world” here is the world of the reprobate or non-elect for whom the incarnate Son of God does not pray, as opposed to the elect (“them which thou hast given me”).

If the Lord did not do the lesser thing (pray for the reprobate world), did He really do the greater thing (die for the reprobate world)? Intercession is one of the two main aspects of Christ’s priestly work. If Jesus did not pray for the world (one aspect of His priestly work), is it possible that He died for the world (the other aspect of His priestly work)? This would destroy the unity of Christ’s priestly office, for He would be dying for those for whom He did not (and does not) intercede. Furthermore, the Saviour prays on the basis of His finished work of redemption (Isa. 53:12; Rom. 8:34; Heb. 7:25-27; 9:24-26). Therefore, if He did not pray for the world, it is because He did not die for the world.

In John 17, Jesus is praying just hours before the cross and with a view to His sacrificial death, for He says, “Father, the hour is come” (1). Throughout John 17, Christ’s prayers and, therefore, His redeeming work are particular, only for the elect, those whom the Father gave Him (2, 6, 9, 11, 12, 24). Our Lord’s prayers that the Father keep (11-16), sanctify (17-19), unite (20-23) and glorify (24-26) “as many as thou hast given him” (2) are powerfully answered, for we are granted “eternal life” (2-3).

Jesus says, “And for their sakes I sanctify myself, that they also might be sanctified” (19). Christ’s sanctifying Himself is His consecrating and dedicating Himself to do the will of Him who sent Him. Our Lord especially set Himself apart as our willing sacrifice on the cross. This, He tells us, was “for their sakes,” for those whom the Father gave Him, the elect. Thus Christ’s prayers and sacrifice are not only particular—”for them which thou hast given me” (9)—but also exclusive, “not for the world” (9). By AS 3

 

[Brightfame52]

Isaiah 53 Teaches Particular Redemption​

Isaiah 53 is the greatest chapter in the Old Testament, and possibly in the whole Bible, on our Saviour’s substitutionary atonement. The “us” for whose sins Christ was “wounded” (4-6) are given specific names: “my people” (8), “his seed” (10), and the “many”—not all men head for head (11-12). They are the “pleasure of the Lord” who “prosper in his hand” (10). God never made the reprobate “prosper in his hand” and He was never pleased with them (Ps. 2:4-5; Prov. 3:32-34). They are not His “seed,” “people” and “pleasure,” so Jesus did not die for them.

Those for whom Christ died “are healed” by “his stripes” (Isa. 53:5). It is not merely that they might be healed if they believe, but they really are healed. Those whose sins the Son bore are also justified: “my righteous servant [shall] justify many; for he shall bear their iniquities” (11). God’s elect “people” (8) are declared perfectly righteous for Christ bore our punishment (11). The reprobate are not justified, thus He did not atone for them. It is for the “many” whose sins He bore that the Saviour intercedes (12). Remember, Jesus said, “I pray not for the world, but for them which thou hast given me” (John 17:9). The “many” for whom Christ suffered and for whom He prays are the elect, not the reprobate world.

In this way, Jesus is perfectly “satisfied” (Isa. 53:11). If some for whom He was “stricken” (8) and for whom He intercedes (12) are not healed (5) and justified (11) and do not “prosper in his hand” (10) and do not receive a share in His spoils (12), Christ would not be “satisfied” (11). If even one soul perishes for whom He died, Christ’s purpose is not fully realised, His atonement is not totally successful and He is dissatisfied. The notion that Jesus shed His precious blood for everybody head for head presents the cross as an abject failure with regard to most of those for whom He died and contradicts the Bible’s teaching that Christ is “satisfied” with the fruit of His death (11). Rev AS

 

[Brightfame52]

Ephesians 1 Teaches Particular Redemption by Rev AS​

Ephesians 1:3 declares that we have been blessed “with all spiritual blessings in heavenly places in Christ.” These blessings come to us “according as he [i.e., God] hath chosen us in him [i.e., Christ] before the foundation of the world” (4), that is, we receive all these blessings according to our eternal election (4) and predestination (5). Ephesians 1 enumerates some of our spiritual blessings: holiness (4), adoption (5), acceptance with God (6), redemption (7), the forgiveness of sins (7), the knowledge of God’s will (9), the sealing of the Holy Spirit (13) and an eternal inheritance (11, 14). Not only are we blessed according to our election (4, 5) but all the elect have “all spiritual blessings” (3). On the other hand, the fact that the reprobate are not blessed with any of these spiritual blessings is also according to the eternal “purpose of him who worketh all things after the counsel of his own will” (11).

One of the spiritual blessings we have in Christ is “redemption through his blood” (7). Thus the Son’s redemption or atonement is an instance of those spiritual blessings which come to us “according as he has chosen us in him before the foundation of the world” (4). Therefore, the Lord redeemed, shed His blood and died for the elect and not for the reprobate. Thus the elect are forgiven (7), adopted (5), accepted (6), made holy (4) and sealed with the Spirit (13) for their eternal inheritance (11, 14) on the basis of our Saviour’s cross. The reprobate do not receive any of the spiritual blessings of Christ’s sacrifice, for He did not die for them.

 

[Brightfame52]

Romans 8 Teaches Particular Redemption

Romans 8 is also contrary to universal atonement. Verses 28-30 speak of a people whom God foreknew, predestinated, called according to His purpose, justified, glorified and conformed to the image of His Son. The apostle draws the following conclusion: “What shall we then say to these things? If God be for us, who can be against us?” (31). “Then” or “therefore” indicates that this is a logical inference based on his preceding statements, here called “these things.” The “us” can only be those predestinated (or elected) and called according to God’s eternal purpose (28-30). Paul’s argument is this: If God is “for us” (31) in predestination, calling, justification and glorification (29-30), then “who can be against us?” (31). In other words, if God in His eternal decree has chosen us to everlasting bliss, called us out of darkness into His marvellous light, acquitted us of all our sins and reckoned us righteous with the very righteousness of Christ Himself, and glorified us in conforming us to the image of His Son, then “who can be against us?” (31).

The apostle reinforces this already compelling argument with another: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (32). Who are the “us” referred to twice here for whom God sent the Saviour to die? Again, they are those predestinated and called according to God’s eternal purpose (28-30). The only conclusion is that Christ died for the elect.

If it is objected that the Lord Jesus also died for the non-elect, then we reply that the passage gives absolutely no hint of this. In fact, this would make the passage teach that God sent His Son to die for those who are not predestinated and not called, justified, glorified or conformed to Christ. Moreover, if it is argued that the Saviour died for the reprobate, this would make the passage teach that the reprobate will receive all the blessings of His cross, for verse 32 teaches that God freely gives “all things” to those for whom Christ died. The “all things” include freedom from the law of sin and death (2), life and peace (6), adoption as God’s sons (14), the witness of the Spirit (16), an eternal inheritance (17), the redemption of the body at the resurrection of the just (23), the ability to pray in the Spirit (26), etc. Furthermore, the “all things” would also include the blessings of justification, calling, glorification and conformity to Christ according to God’s eternal predestination (28-30)! To read universal atonement into Romans 8:32 would mean that God freely gives the blessings of calling, justification and glorification to the reprobate, those whom He never calls, justifies or glorifies. This verse teaches an absolutely inseparable connection between those for whom Christ died and all these spiritual blessings. Some do not receive these blessings; therefore, the Saviour did not die for them.

Next Romans 8 declares that no charge (33) and no condemnation (34) can be laid against those who are justified (33), those for whom Christ died (34). But many charges are righteously made by the God of heaven against the reprobate wicked so that they are condemned! This is the case because they are not justified (33), for Jesus did not die for them and does not intercede for them (34).

For Whom Did Christ Die? – CPRC

 

[Brightfame52]

Mike Mcinnis writes:

There is no more hated doctrine in that camp than that which declares that the redemption which was finished by CHRIST is exclusively accomplished for an elect people. The statement, “Jesus died for everyone” cannot be true unless one of two things is true: Either we conclude that all men are saved or we conclude that CHRIST only made salvation a possibility by HIS death and in reality saved no one by HIS effort. We are certain that all men are not saved because the LORD JESUS plainly declared that all men were not HIS sheep and that some have the devil for their father..HE says HE does not know them. The writer of Hebrews plainly states that CHRIST has “obtained eternal redemption” for those for whom HE shed HIS precious blood. Even as the angel told Joseph, “thou shalt call his name JESUS: for he shall save his people from their sins.” There is no mention in the scripture of an ATONEMENT that does not atone, a JUSTIFIER which does not justify, nor a SAVIOR which does not save. HE is the SANCTIFIER and the SANCTIFICATION of all of those for whom HE has entered in once into the Holy Place with HIS own blood. The redemption of the LORD’s people is not a cooperative effort nor does it somehow become effective when they believe it. Those who are redeemed by HIS blood are redeemed by HIS blood. Their justification does not depend on what they do or do not do, but rather is completely based on what HE has done in their behalf. What they could not do HE has accomplished for them. HE has become sin for them that they might be made the righteousness of GOD in HIM. There can be no true gospel preached where the work of CHRIST is presented as less than the complete salvation of those for whom HE died. There is no mixture of the profane and the sacred in the proclamation of the finished work of CHRIST. There is no place for men to glory in having been made the recipients of HIS grace and the objects of HIS favor.https://media-cloud.sermonaudio.com/text/122192132104807.pdf 4

 

[Brightfame52]

Is there a contradiction here ? Jesus said He gave himself a ransom for many Mark 10:45

For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

And His faithful apostle wrote that Jesus gave His life a ransom for all 1 Tim 2:6

6 Who gave himself a ransom for all, to be testified in due time.

Now here is a writing that I believe reconciles what appears to be a contradiction, and will go on to confirm limited atonement: Craig A. Thurman

For Whom Did Christ Give His Life a Ransom? 1 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Mt 20:28 Who gave himself a ransom for all, to be testified in due time. 1Ti 2:6 There is here an apparent contradiction. On one hand Jesus said that He gave His life a ransom for many and, on the other Paul said that Christ gave his life a ransom for all. Anyone with reverence for the Word of God knows that these statements cannot be contradictory. Both of these statements are correct and therefore they must be harmonious. So, how can this apparent contradiction be resolved? First, in Mt.20.28 many is an indeterminate portion of a larger number. Many distinguishes some from all. So, many of a larger, all-comprehensive number are ransomed. This all-comprehensive number can be called all without exception. Second, in 1Ti.2.6, all takes into account only those that are ransomed. This entire group is without distinction, because they are all equally ransomed. So, all in this instance can be called all without distinction. The word all is often defined incorrectly. For this reason, the statements in which this word is used are also misunderstood. For example, all is almost always used with reference to some things or some people in particular. In Mt.3.5, 6 it is written, Mt 3:5,6 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins. Here the word all does not mean that Judaea and Jordan became vacated to the extent that no one was left in those places. Here, all is understood in a limited sense and refers to a particular people. To whom does all refer? It only refers to all that desired to receive John’s baptism? All of these were from these places. So, when we fail to correctly define just this one little word the truth becomes distorted in some measure. In 1Ti.2.6 all means all without distinction. In other words all refers to all kinds of people, not every person without exception; people without distinction (without regard to their being rich or poor, healthy or sick, master or servant, and color). The topic of 1Ti.2.1-8 demands that all be defined in this way. Paul encouraged Timothy to make prayers and supplications for all men. (v.1) These men are described as kings and all that are in authority. (v.2) Verses 4 and 5 continue to state that Christ would have all men to be saved because he is a mediator between God and men. It is for all of these that He gave Himself a ransom. Therefore, all can only be interpreted to mean all without distinction, or all kinds of men. As it is not the will of God for us to entertain prayer for all men without exception, it was not the will of God for Christ to ransom every man without exception. The Word of God says no such things. However, the Word of God states in clearest terms that Christ gave His life a ransom for every man without distinction. For Whom Did Christ Give His Life a Ransom? 2 Re 5:9, 10 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. He did not ransom every man when He died. How do we know that? Some men die in their sins. Clearly a ransom price had not been paid for these which perished. Conversely, how can any man perish whose ransom price was paid for by Jesus Christ? Mt.18.11 For the Son of man is come to save that which was lost. 12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Joh 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. Joh 6:39 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. So, there is not a contradiction in Mt.20.28 and 1Ti.2.6 at all. When the Word of God is rightly divided these two verses state one, harmonious message: Christ ransomed many from all without exception, and the many ransomed are all without distinction. This doctrine is called particular redemption. http://media.sermonaudio.com/articles/hi-8171711208-1.PDF 5

 

[Brightfame52]

Is Universal Atonement True? (1)​

A number of readers have asked about the extent or purpose of the atonement, that is, For whom did Christ die? This question is especially important because many evangelicals today believe that Jesus shed His blood for everyone head for head excluding no one. This view is preached in many pulpits and widely promoted in books and pamphlets. But this position must be analysed very carefully. Is it really true that Jesus gave His life to save absolutely everybody without exception? Let us ask some questions of this view.

(1) How could the Triune God, who is possessed of infinite wisdom and understanding, send His dearly beloved Son to ransom from sin and Hell those who were already in Hell, a place from which the damned have no way out (cf. Luke 16:26)?

(2) God sent His Word to only one nation, the Israelites, during the Old Testament age, and “He hath not dealt so with any [other] nation” (Ps. 147:19-20; Acts 14:16). Moreover, Jehovah does not send the gospel in the New Testament age to everybody either (cf. Acts 16:6-8; Matt. 24:14). Why then would God send Christ to die for those who never hear the gospel and hence could never be saved (Rom. 10:14, 17)?

(3) The Bible teaches that Judas was “the son of perdition” (John 17:12), that is, a man wholly characterized by perdition, ruin and eternal destruction. Did Jesus really die for Judas when He knew that the Old Testament had already prophesied that Judas would betray Him (Ps. 41:9) and “go to his own place,” namely Hell (Acts 1:25; Ps. 109; John 17:12)?

(4) Scripture states that God hated Esau (Rom. 9:13) but everywhere Christ’s atonement is spoken of as the fruit of God’s love (e.g., John 3:16; 15:13; Rom. 5:8; I John 4:10). How then could God send Christ in His infinite, eternal and boundless love (Eph. 3:18-19) to die for Esau whom He hated? Rev. Stewarthttps://cprc.co.uk/covenant-reformed-news/crnnovember2002/#universal 5

 

[Brightfame52]

The Limited atonement by the blood of Christ is confirmed by scripture because His death and its benefits are according to covenant and for a specific people, Spiritual Israel, Gods elect from amongst the nations. Matt 26:28

28 For this is my blood of the new testament, which is shed for many for the remission of sins. Now the many is the house of Israel Heb 8:10-12

10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. This verse 12 corresponds with the remission of sins in Matt 26:28 so we know its the same covenant and its benefits.5

 

[Brightfame52]

Limited atonement is the blessed truth that God the Son, the Lord Jesus Christ became incarnate in order to satisfy all the conditions of the salvation of God's elect, sheep, His Church and, thereby, acquire for them all grace here and all glory hereafter, an eternal redemption Heb 9:12. Christ's finished work, His bloody sacrifice of His sinless humanity upon the altar of His infinite Deity, was the culmination of His whole work of redemption. This included His incarnation, obedience, and death, as the Representative and Substitute for chosen sinners. He was obedient unto death, even the death of the cross Phil. 2:6-8. Christ's entire satisfaction, the merit of His whole work of mediation, is called the Righteousness of God. This is the only ground of salvation, and it is revealed in the Gospel to those it was specifically for, the elect Rom 1:16-17.Definitely , Christ's righteousness is the entire merit of His whole work of redemption. It was brought in and established by the obedience unto death which Christ Himself accomplished as a Substitute/Surety for His people. Rom 5:19 Christ's righteousness alone demands the salvation of every sinner whom He represented (God's elect).8

 

[Brightfame52]

The complications one has when they deny limited atonement and insist Christ died for all without exception which is false:

First, if Christ's death is universal, in and of itself, it cannot be effectual to any of its objects unless you believe the equally false doctrine that all without exception shall be saved by Christs death, the heresy of universalism.

It logically means the sinner makes the supreme difference in heaven or hell instead of the atonement of Christ.

 

[Brightfame52]

"The Extent of Christ's Absolute Satisfaction is established by the inseparable connection between the gift of Christ and the gift of the Holy Spirit as these two gifts, the most excellent which God has bestowed on us, are always in Scripture joined together as cause and effect, they must be of equal extent and go together; so that the Son is not given to acquire salvation for any others than those to whom the Spirit was given to apply the salvation procured. No reason can be assigned why the gift of the Son should be more extensive than the gift of the Holy Spirit. It is plain that the Holy Spirit is given to none but the elect.." - Francis Turretin

Scripture to collaborate this blessed truth

Gal 3:13-14

13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

Gal 4:4-6

4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

5 To redeem them that were under the law, that we might receive the adoption of sons.

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Those who Christ died for with Him God gives all things Rom 8:32

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Rom 5:5

5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 9

 

[Brightfame52]

There are ample amount of scripture that indicate that the extent of Christs Redemptive Death was limited to Gods Elect/Sheep !

Matt 20:28

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

The many are the chosen seed of God that Isaiah mentions Isa 53:10-11

10 Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.

11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

 

[Brightfame52]

There are ample amount of scripture that indicate that the extent of Christs Redemptive Death was limited to Gods Elect/Sheep !

Jesus again says whom He specifically died for:

Jn 10:11,15

11 I am the good shepherd: the good shepherd giveth his life for the sheep.

15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

The good Shepherd lays down His life in behalf of the sheep. Are all men the sheep of Christ? The honest answer is no, for most men do not know Christ, and Christ says that His sheep know Him John 10:14. and Christs knows His Sheep, but some He declares He never knew Matt 7:23 Further, Jesus specifically told the Jews who did not believe in Him, “but you do not believe because you are not my sheep” John 10:26. Notice that in contrast with the idea that we believe and therefore make ourselves Christ’s sheep, Jesus says that they do not believe because they are not His sheep! Whether one is of Christ’s sheep is the Father’s choice (John 6:37, 8:47), not the sheep’s! 9

 

[Brightfame52]

Scripture is clear that Christ died for and solely loved His Church, His Spiritual Bride Eph 5:2,25-27

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26 That he might sanctify and cleanse it with the washing of water by the word,

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 10

 

[Twistie]

The truth of limited atonement is vital to the Christian Gospel, there's no Gospel without it. See 1 Cor 15:3. It refers specifically to the Death of Christ on the Cross, which death fully satisfied the law and justice of God for not all human beings but only for a certain group, the elect of God, Chosen in Christ before the foundation of the world.

Now let's get one thing understood, when i speak of limited atonement, i don't mean by any means that Christ atoning death is limited in its power, but that its limited in that it doesn't cover or apply to everyone, but only applies to and covers the elect or chosen of God or the Church of God in Christ, or Gods Sheep.

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.”

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

And all mine are thine, and thine are mine; and I am glorified in them.

 

[Brightfame52]

There was complete unity in the Godhead determining who Jesus Christ was to die a Surety for 1 Jn 5:6-8

6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

Jesus Christ died in behalf of those that the Father had, from eternity, decreed to save. There is absolute oneness of mind between the Father and the Son and the Spirit in saving God’s Elect. The Father chose and decrees their salvation, the Son dies in their place, and the Spirit sanctifies them setting them apart unto belief of the truth and conforms them to the image of Christ. This is the symmetrical witness of Scripture. 10

 

[Brightfame52]

Jesus Christs sacrificial atoning death wasn't for all individuals but for all His People Matt 1:21

21 And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.

 

[Brightfame52]

Christians believe in Limited Atonement. We believe that the Lord Jesus Christ, the Great Shepherd of the Sheep died for and redeemed God’s elect, all the elect, and only the elect. He shed his blood for those who are actually saved by his blood. Now in some sense we all believe in a limited atonement for instance:

The arminian believes that the atonement is limited in power and efficacy, that its power and efficacy is limited by the will, and choice, and decision of man, that man by his act of faith makes the blood of Christ effectual to himself.
Christians believe that our Lord’s atonement is limited not in merit, power, and efficacy (There is no limit to that!), but in its purpose, in its intention, in its design, in its scope. Christ died for God’s elect, made reconciliation/propitiation for God’s elect redeemed God’s elect, obtained eternal salvation for God’s elect, all God’s elect, and only God’s elect or sheep! 10

 

[Brightfame52]

All the scripture, every chapter, every verse, every statement, every type and picture of redemption and atonement given in Gods word, Old Testament and New, limits the death of Christ it to a specific people.

Eph 5:25-32

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26 That he might sanctify and cleanse it with the washing of water by the word,

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

30 For we are members of his body, of his flesh, and of his bones.

31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

32 This is a great mystery: but I speak concerning Christ and the church.

Particular atonement is plain here:

Christ loved only His Church, He gave Himself only for His Church,

By His death for His Church He sanctifies His Church, He died with this specific People in sight.