Christ does not come to us merely saying, “I’ve done my part. I laid down my life for everyone because I have saving love for everyone in the whole world. Now, if you would only believe and come to me, I can save you.” Instead he says to us, “I was pierced for your transgressions. I was crushed for your iniquities” (Isaiah 53:5). “I have purchased with my blood men for God from every tribe and language and people and nation” (Revelation 5:9). “I myself bore your sins in my body on the tree, so that you might infallibly die to sins and assuredly live for righteousness. For my wounds did not merely make healing available. They healed you” (1 Peter 2:24).

The doctrine of limited atonement — the L in TULIP — teaches that Christ effectively redeems from every people “only those who were chosen from eternity to salvation” (Canons of Dort, II.8). As Ursinus explains in his commentary on the Heidelberg Catechism, Christ’s death was for everyone “as it respects the sufficiency of satisfaction which he made, but not as it respects the application thereof.” In other words, the death of Christ was sufficient to atone for the sins of the whole world, but it was God’s will that it should effectively redeem those and only those who were chosen from eternity and given to Christ by the Father.

Particular redemption is often considered a more favorable term, because the point of the doctrine is not to limit the mercy of God, but to make clear that Jesus did not die in the place of every sinner on the earth, but for his particular people. This is why John 6 says Jesus came to save those the Father had given to him, and why Matthew 1:21 says he died for his people, and John 15:13 says for his friends, and Acts 20:28 says for the church, and Ephesians 5:25 says for his bride, and Ephesians 1:4 says for those chosen in Christ Jesus.

The doctrine of particular redemption is worth defining and defending because it gets to the heart of the gospel.