That the concept of limited atonement is supported by the Holy Bible

"After the reading of Scripture, which I strenuously inculcate, and more than any other ... I recommend that the Commentaries of Calvin be read ... For I affirm that in the interpretation of the Scriptures Calvin is incomparable, and that his Commentaries are more to be valued than anything that is handed down to us in the writings of the Fathers -- so much that I concede to him a certain spirit of prophecy in which he stands distinguished above others, above most, indeed, above all"-Jacobus Arminius (1560-1609) What is Limited Atonement? Limited atonement is the scriptural interpretation that Jesus died for his sheep only. Despite its unpopularity, limited atonement is the only rational conclusion that can be drawn from scripture. The sheer volume of writings that directly describe atonement as a limited act are innumerable and can only be overcome by sheer exclusion, delusion or disbelief. I find these traits to be accurate because: Exclusion of certain scriptures can make the Gospel message appear more desirable. Indeed, aloving God who forgives everyone is far more preferable than a God who exercisesrighteous judgment upon those who continue in pervasive ungodliness.Despite a universalistic, humanistic appeal, the Arminian Gospel messageis simply not true. If one does not understand the Gospel because it has been delivered in error or the reader is notafter Christ but rather an excuse (the insurance policy of ‘I can continuesinning because Jesus died for everyone and everyone else is sinning too’),then the reader may be under strong delusion. If one does not believe the Gospel (Christ is the fulfillment of prophecy, who lived, died and wasraised for the atonement of sin) then it becomes indescribably easy toignore the authenticity of God’s word. The Bible calls itself true, so itis a paradox to only believe a portion. The Arminian view on atonement is a universalist interpretation. An Arminian will read John 3:16scripture and draw the conclusion that Jesus died for everyone. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." The Calvinist looks at this scripture and finds some interesting phrases: ñ whosoever believeth in him should not perish ñ that the world through him might be saved. John 3:16 does not teach that Christ died for the whole world. It teaches that God loves the world enough to save those who believe in him. It is abundantly clear that God desires that no one should perish, yet it is far more evident that God will judge those whom are not sealed in Christ. This is an absolute, unbeatable certainty. Without any doubt, you haveto believe in order for Christ to bear your sin. We know this because Joh 3:16 clearly states:" Whosoever (not everyone, but whosoever) believes in him (the requirement, which not all have) shall not perish (the promise to those who meet the requirement)....If the scripture said:"For God sent not his Son into the world to condemn the world; but that the all the world through him will be saved"....then we would have a different Gospel. That's not the Gospel. My opponent opened with two very beautiful scriptures: John 3:16 (addressed above ) and Isaiah 53:5. Let’s read that scripture in context. Isaiah is a prophet who is addressing the Jews, not the world. When he says “us all”, he is speaking to the Jews and the Gentiles who faithfully await the Messiah. He does not address everyone. We know this to be true because the scripture continues unfolding a limited atonement in that very same chapter, just a few sentences further. See Isaiah 53 continued: Yet it was the will of the Lord to crush him; he has put off grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make m any (not all) to accounted righteous. And he shall bear their (the many) iniquities. Therefore I will divide him a portion with the many (not all), and he shall divide the spoils with the strong (not the weak), because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many (not all), and makes intercession for the transgressors. It does not matter if we look into the old testament or the new testament. God only deals with his own people. He does not promise salvation to everyone. He promised salvation to those who believe, his sheep. As we can see from the opening quote, even Arminius concedes that Calvin has a near supernatural grasp on the scripture. My opponent claims that Calvinism limits God’s love by making him wrathful. The Bible says that God is light. In him is no darkness. That means, when God judges, he is still righteous. By saying that God’s wrath is an ill-equipped character trait of a loving deity, you are in fact limiting God from punishing evil, which is an act of love. If God was saving everyone, than he would no longer be a loving God. He would be rewarding evil deeds with paradise. That, dear readers, is a limited love. My God is perfect. My God makes us righteous through faith and my God pours out wrath on sin. References: Exodus 4:21, 14:4, 8, 17; Deuteronomy 2:30, 9:4-7, 29:4; Joshua 11:19; 1 Samuel 2:25, 3:14; 2 Samuel 17:14; Psalm 105:25; Proverbs 15:8, 26, 28:9; Isaiah 53:11; Jeremiah 24:7; Matthew 1:21, 11:25-27, 13:10-15, 44-46, 15:13, 20:28, 22:14, 24:22; Luke 8:15, 13:23, 19:42; John 5:21, 6:37, 44, 65, 8:42-47, 10:11, 14, 26-28, 11:49-53, 12:37-41, 13:1, 18, 15:16, 17:2, 6, 9, 18:9, 37; Acts 2:39, 13:48, 18:27, 19:9; Romans 9:10-26, 11:5-10; 1 Corinthians 1:18-31, 2:14; 2 Corinthians 2:14-16, 4:3; Galatians 1:3; Ephesians 2:1-10; Colossians 2:13; 2 Thessalonians 2:9-14; 2 Timothy 2:20, 25; Titus 2:14; Hebrews 1:3, 14, 2:9, 16 (cp. Galatians 3:29, 4:28-31), 9:28; 1 Peter 2:8; 2 Peter 2:7; 1 John 4:6; Jude 1, 14; Revelation 13:8, 17:8, 15-18, 21:27.