“Any person who holds to five-point Calvinism will never be in any danger in this convention as long as he does not allow it to lead him to unscriptural conclusions–such as we ought not to give invitations and things like that. When he gets to that point, either implicitly or explicitly, it has now become a hindrance to evangelism and missions.”

These words, spoken by the previous President of the Southern Baptist Convention Paige Patterson,  ring true with many in that denomination. In fact these are common sentiments against anyone who claim to hold to the Doctrines of Grace.

Patterson added that he found no scriptural support for the doctrines of irresistible grace or limited atonement as espoused by Calvinists. “I’m easy to convince. I stand under the word (of God). Bring me the Bible and show me where it says grace is irresistible and if you’re the elect God’s going to pursue you like the hound of hell.”_

The Bible actually advocates “the exact opposite” of a belief in limited atonement, he asserted. “It says he died not only for our sins, but also the sins of the whole world. That is an unlimited atonement if I’ve ever read anything at all.”  No doubt Patterson who just quoted 1 John 2:2  would also lean on John 3:16 for his argument. But who really limits the atonement of Christ. If I ever met Mr. Patterson I would read John 12:19 to him

“So the Pharisees said to one another, ‘You see that you are not doing any good; look, the world has gone after Him.’”

I would, then, ask if the Pharisees literally meant every single person in the world was going after Jesus. If no, he has a problem. You see, the verse I quoted was written by the same guy that wrote John 3: 16 and 1 John 2:2 using the very same word in the greek “kosmos”. If it doesn’t mean every single person in the world it must mean that the use of that word has different applications througought scripture. In fact A. W. Pink lays out the different uses for that word in the scriptures.

1 “Kosmos” is used of the Universe as a whole: Acts 17:24 —

   “God that made the world and all things therein, seeing that he is Lord of heaven and earth.”

2 “Kosmos” is used of the earth: John 13:1 Eph 1:4, etc., etc. —

   “When Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world he loved them unto the end.” “Depart out of this world” signifies, leave this earth.

   “According as he hath chosen us in him before the foundation of the world.” This expression signifies, before the earth was founded — compare Job 38:4 etc.

3 “Kosmos” is used of the world system: John 12:31 etc. “Now is the judgment of this world: now shall the Prince of this world be cast out” —   compare Matt. 4:8 and 1 John 5:19, R.V.

4 “Kosmos” is used of the whole human race: Rom. 3:19, etc. —

   “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.”

5 “Kosmos” is used of humanity minus believers: John 15:18; Rom. 3:6

   “If the world hate you, ye know that it hated me before it hated you.” Believers do not “hate” Christ, so that “the world” here must signify the world of unbelievers in contrast from believers who love Christ.

   “God forbid: for then how shall God judge the world.” Here is another passaGen. where “the world” cannot mean “you, me, and everybody”, for believers will not be “judged” by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view.

6 “Kosmos” is used of Gentiles in contrast from Jews: Rom. 11:12 etc.

   “Now if the fall of them (Israel) be the riches of the world, and the diminishing of them (Israel) the riches of the Gentiles; how much more their (Israel’s) fulness.” Note how the first clause in italics is defined by the latter clause placed in italics. Here, again, “the world” cannot signify all humanity for it excludes Israel!

7 “Kosmos” is used of believers only: John 1:29 3:16,17 6:33 12:47;

   1 Cor. 4:9 2 Cor. 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of “the world” in each place.

 Pink shows that “Kosmos” has no less that 7 distinct meanings in the scriptures. So how can we decide which meaning is right for John 3:16 and 1 John 2:2?

Opponents to The Doctrines of Grace say that Christ shed his blood for every person.  To that I respond with a few questions: Is there anyone in hell? Did Christ die for them? And if so, what does that say about the efficacy of the blood of Christ? Arminians have to come to the conclusion that the blood of Christ saves no one but, rather, it simply opens the door for belief.Now who is limiting the atonement?

I believe that the death of Christ actually secured salvation for those who were chosen and did not merely secure that anyone may be saved. If there are people in Hell for whom Christ died, what does that say about that blood? More importantly what hope do any of us have in that blood for our salvation? How do I know that the blood will keep me out of hell? These are all questions opponents to Calvinism must answer.

The Arminians say, ‘Christ died for all men.’ Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, ‘No, certainly not.’ We ask them the next question: Did Christ die so as to secure the salvation of any man in particular? They answer ‘No.’ They are obliged to admit this, if they are consistent. They say, ‘No; Christ has died that any man may be saved if ?’ and then follow certain conditions of salvation. Now, who is it that limits the death of Christ? Why, you. You say that Christ did not die so as infallibly to secure the salvation of anybody. We beg your pardon, when you say we limit Christ’s death; we say, ‘No, my dear sir, it is you that do it.’ We say Christ so died that he infallibly secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved, but are saved, must be saved and cannot by any possibility run the hazard of being anything but saved. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.  - Charles Spurgeon