Definition of Atonement
"The atonement is the work of God in Christ, by his obedience and death, by which he canceled the debt of our sin, appeased his holy wrath against us, and won for us all the benefits of salvation". John Piper, DesiringGod.org
That is exactly what happened on the cross of Jesus two thousand and nine years ago, and that is what I celebrate every time I write down the date; everyone is declaring that Jesus atoned for my sins every time they write the date down.
As we have been saying for quite a while now, Jesus did not atone for the sins of every one in the world but only for the elect children of God; those who were born of God and to whom He gave the authority to become children of God (John 1).
We were not born of blood, nor of the will of the will of the flesh, nor of the will of man, but of God; and were made alive when we walked according to the course of this world, according to the spirit of disobedience, being children of wrath even as others.
In Him, in Jesus Christ, we have obtained an inheritance, being predestinated according to the purpose of Him who works all things according to the counsel of His own will, that we should be to the praise of His glory.
1Jn 2:2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.
Aha, I told you, for the whole world; but not really, think and reason for a minute: the whole world here refers to the world of the gentiles, from which the sheep of the other fold have come and will continue to come into the great sheepfold. Let's see what Mr. John Gill's comments are:
"but also for the sins of the whole world; the Syriac version renders it, "not for us only, but also for the whole world"; that is, not for the Jews only, for John was a Jew, and so were those he wrote unto, but for the Gentiles also.
Nothing is more common in Jewish writings than to call the Gentiles עלמא, "the world"; and כל העולם, "the whole world"; and אומות העולם, "the nations of the world" (l); See Gill on John 12:19; and the word "world" is so used in Scripture; see John_3:16; and stands opposed to a notion the Jews have of the Gentiles, that אין להן כפרה, "there is no propitiation for them" (m): and it is easy to observe, that when this phrase is not used of the Gentiles, it is to be understood in a limited and restrained sense; as when they say (n),
"it happened to a certain high priest, that when he went out of the sanctuary, כולי עלמא, "the whole world" went after him;''
which could only design the people in the temple. And elsewhere (o) it is said,
"amle ylwk, "the "whole world" has left the Misna, and gone after the "Gemara";''
which at most can only intend the Jews; and indeed only a majority of their doctors, who were conversant with these writings: and in another place (p),
"amle ylwk, "the whole world" fell on their faces, but Raf did not fall on his face;''
where it means no more than the congregation. Once more, it is said (q), when
"R. Simeon ben Gamaliel entered (the synagogue), כולי עלמא, "the whole world" stood up before him;''
that is, the people in the synagogue: to which may be added (r),
"when a great man makes a mourning, כולי עלמא, "the whole world" come to honour him;''
i.e. a great number of persons attend the funeral pomp: and so these phrases, כולי עלמא לא פליגי, "the whole world" is not divided, or does not dissent (s); כולי עלמא סברי, "the whole world" are of opinion (t), are frequently met with in the Talmud, by which, an agreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of the world" (u), only intend the inhabitants of a city where a synagogue was, and, at most, only the Jews: and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies the whole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, or the churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of them only, Luke 2:1- (In this instance, as it is clear by the context and by the times, it referred to the Roman world, it is obvious that the Aztecs were not included in the sensus, neither the Incas or the Mayans; this is what the verse says: [Luke 2:1 In those days a decree went out from Caesar Augustus that all the world should be registered. English Standard Version]; the comment in this parenthesis is mine, not Gill's, he continues:)- and so it is in this epistle, 1John 5:19; where the whole world lying in wickedness is manifestly distinguished from the saints, who are of God, and belong not to the world; and therefore cannot be understood of all the individuals in the world; and the like distinction is in this text itself, for "the sins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joins himself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is a propitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption; for besides these things, it may be further observed, that for whose sins Christ is a propitiation, their sins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly be glorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is a propitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received and enjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, a character which does not agree with all mankind; add to this, that for whom Christ is a propitiation he is also an advocate, 1John 2:1; but he is not an advocate for every individual person in the world; yea, there is a world he will not pray for John 17:9, and consequently is not a propitiation for them.
Once more, the design of the apostle in these words is to comfort his "little children" with the advocacy and propitiatory sacrifice of Christ, who might fall into sin through weakness and inadvertency; but what comfort would it yield to a distressed mind, to be told that Christ was a propitiation not only for the sins of the apostles and other saints, but for the sins of every individual in the world, even of these that are in hell? Would it not be natural for persons in such circumstances to argue rather against, than for themselves, and conclude that seeing persons might be damned notwithstanding the propitiatory sacrifice of Christ, that this might, and would be their case. In what sense Christ is a propitiation; see Gill on Rom 3:25."
John Gill's Exposition of the whole Bible.
Now, besides the reasoning of Gill, let's reason ourselves: Propitiation is the removal of the wrath of God upon the sinner so that nothing prevents the free flowing of the grace of God upon him; sins that are propitiated are then removed and are not punishable; we know this is true, and we know that this is what the Bible means by propitiation; by logical consequence we can assert that we, the elect, the believers, are the recipients of that mercy and of the grace of God thereby; but this is only limited to the believers because those who do not believe and die in their sins are eternally punished, their sins are not propitiated.
We run into a theological problem here, because if we sustain that the sins of the whole world, meaning that the sins of every man, woman and child in the universe, are atoned for, propitiated; as our Arminian friends sustain, then the wrath of God upon those sins is removed. But why then are the sinners who die in theirs sins punished with eternal separation from God in hell if theirs sins have been atoned for? What kind of propitiation is that? Arminian propitiation; Not a very effective one!! How can we trust that our sins have been propitiated by the blood of Christ when we see the truth of life and we see sinners dying in their sins every single day?
The logical conclusion is; and we agree with Gill and many others, as Martin Luther, John Calvin and Augustine, that the atonement of sins by the blood of Jesus was only intended, or limited, to the elect in Christ before the foundation of the world. The church of Jesus Christ, His body, the sheep, the adopted children of God, the believers, the born-again ones; you and I.
We really don't want to kick a dead horse until it dies again, but this is important, for you and for me; this is what the Bible teaches, it is very clear and Jesus himself taught it; and why is it important? Because this will cause me to be grateful, this will cause anybody who understands clearly what grace is, to burst into praise and worship of our awesome God; but not only that, it will cause him who understands to give himself over to God without reservations.
When we know for sure that God elected, chose us, to be partakers of the divine nature, as Peter says, when we know and understand that it is because of His grace that we came into being, predestined, we understand that not only our eternal life is secure but that our life here on this planet is designed by God; every event, every desire that is godly, everything we might think or say that is good, it comes from Him, and we also understand, as in the case of Job, that every trial, every problem, every wayward child, every bill that got behind, every sickness, every broken bone or dream, it's all designed by God for our good. We know that He is sovereign, He is in total control of everything that comes to pass in our lives.
Now, that is comforting to me. God is big and He doesn't fit in our little mind frames, He is in the heavens and does whatever He pleases. He is not trying to convince me or anybody else of what He has done, He wrote the Bible, He thought it and was put into words by men inspired by the Holy Spirit, that is what we believe and that is what it is, and His propitiation was limited, that is what He says, His atonement by the blood of Christ was intended for the elect.
I know there is people out there, in fact there are millions of people out there, who do not believe this, like one guy flat out said to me: "I don't believe in predestination", and this right after we read Ephesians chapter one; but their unbelief does not nullify the truth. They can argue all day long against this doctrine, and I know they will, because it does not appeal to the flesh, it completely removes all salvation activity on the human side and assigns it to God from beginning to the end.
So, I will continue to talk about this, every time I read or hear something to the contrary, I will come here and talk about this wonderful truth; anyone who reads out there is free to change the channel at any time, just close your browser or go see some chick website, but here in this blog you will constantly hear the same things, Calvinistic thought, or maybe just some plain crazy stuff.
I need a carne asada burrito.

