Even if it’s true, isn’t it mean and pointless to talk about limited atonement?
Reformed people talk of “limited” atonement not because they have an interest in limiting the power of the cross, but in order to safeguard the central affirmation of the gospel that Christ is a Redeemer who really redeems. “We are often told that we limit the atonement of Christ,” Spurgeon observed, “because we say that Christ has not made a satisfaction for all men, or all men would be saved.” But, Spurgeon argues, it is the view of the atonement that says no one in particular was saved at the cross that actually limits Christ’s death. “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.”
I belabor this point not to belittle Arminian brothers and sisters but to give Jesus Christ His full glory. 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. I have purchased with My blood people for God from ever tribe and language and people and nation (see Isa. 53:5; Rev. 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” (see Peter 2:24).
—Kevin DeYoung, The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism (Moody Publishers, 2010), 83–84.