An Article on free will

[Kermos]

You are superimposing your perception onto the text! Nothing in the text suggests your opinion; you would have exegeted the text to demonstrate it if you could!

Doug

A Discourse About The Word "World" in John 3:16 (John 3:14-16)​

The first word of John 3:16 is a conjunction that inextricably ties John 3:14-15 to John 3:16, and here are the Lord Jesus' words as recorded by the Apostle John:

"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that every believing will in Him have eternal life, for God so loved the world, that He gave His only begotten Son, that every believing in Him shall not perish, but have eternal life
"
(John 3:14-16).
​

Lord Jesus brings in history by way of mentioning "the serpent in the wilderness" John 3:14), so here is the contextually linked passage about history:

Then YHWH said to Moses, "Make a fiery [serpent], and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live." And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. (Numbers 21:8-9).
​

Based on God's command about "the serpent in the wilderness" (John 3:14) and the results of the "bronze serpent" that Moses set on the standard (Numbers 21:9), the population of persons that certainly were affected by God's command about "the serpent in the wilderness" in order to live were ONLY each bitten person that looked at "the serpent in the wilderness".

Furthermore, there is a different population of persons which includes persons that DID NOT LOOK AT "the serpent in the wilderness".

Therefore, there are separate populations of persons identified in Jesus' words as recorded by the Apostle John (John 3:14-16) with the first "population of bitten look to live" and there was the second "population of everyone else".

In the next four paragraphs, we see the Word of God speaking to Moses (Numbers 21:8) in relation to the Word of God speaking to Nicodemus (John 3:16).

1. Notice how "everyone who is bitten" (Numbers 21:8) relates to "world" (John 3:16).
2. Notice how "when he" (Numbers 21:8) relates to "that every one" (John 3:16, note that the singular (not plural) Greek word pas [Strong's 3956] translates accurately as "every one" not so much as the unfettered promiscuous connotation of "whosoever" [KJV] or "whoever" [NASB]).
3. Notice how "look" (Numbers 21:8) relates to "believing" (John 3:16).
4. Notice how "live" (Numbers 21:8) relates to "eternal life" (John 3:16).

Jesus sets the relation between differing populations of persons by way of Him including "the serpent in the wilderness" (John 3:14, Numbers 21:9), so the "population of bitten look to live" directly corresponds with the word "world" as per Jesus' usage (John 3:16).

The Word of God conclusively proves that the context establishes the word "world" as used by Jesus in John 3:16 includes ONLY the population of persons that currently believe in Jesus or will in the future believe in Jesus.

In Truth (John 14:6), the Almighty God is Sovereign (Genesis 1:1) in man's salvation and affairs of man (Daniel 4:34-35)! PRAISE MASTER JESUS!!!

 

[TibiasDad]

A Discourse About The Word "World" in John 3:16 (John 3:14-16)​

The first word of John 3:16 is a conjunction that inextricably ties John 3:14-15 to John 3:16, and here are the Lord Jesus' words as recorded by the Apostle John:

​

"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that every believing will in Him have eternal life, for God so loved the world, that He gave His only begotten Son, that every believing in Him shall not perish, but have eternal life​

"​

(John 3:14-16).​

​

Lord Jesus brings in history by way of mentioning "the serpent in the wilderness" John 3:14), so here is the contextually linked passage about history:

​

Then YHWH said to Moses, "Make a fiery [serpent], and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live." And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. (Numbers 21:8-9).​

​

Based on God's command about "the serpent in the wilderness" (John 3:14) and the results of the "bronze serpent" that Moses set on the standard (Numbers 21:9), the population of persons that certainly were affected by God's command about "the serpent in the wilderness" in order to live were ONLY each bitten person that looked at "the serpent in the wilderness".

Furthermore, there is a different population of persons which includes persons that DID NOT LOOK AT "the serpent in the wilderness".

Therefore, there are separate populations of persons identified in Jesus' words as recorded by the Apostle John (John 3:14-16) with the first "population of bitten look to live" and there was the second "population of everyone else".

In the next four paragraphs, we see the Word of God speaking to Moses (Numbers 21:8) in relation to the Word of God speaking to Nicodemus (John 3:16).

1. Notice how "everyone who is bitten" (Numbers 21:8) relates to "world" (John 3:16).
2. Notice how "when he" (Numbers 21:8) relates to "that every one" (John 3:16, note that the singular (not plural) Greek word pas [Strong's 3956] translates accurately as "every one" not so much as the unfettered promiscuous connotation of "whosoever" [KJV] or "whoever" [NASB]).
3. Notice how "look" (Numbers 21:8) relates to "believing" (John 3:16).
4. Notice how "live" (Numbers 21:8) relates to "eternal life" (John 3:16).

Jesus sets the relation between differing populations of persons by way of Him including "the serpent in the wilderness" (John 3:14, Numbers 21:9), so the "population of bitten look to live" directly corresponds with the word "world" as per Jesus' usage (John 3:16).

The Word of God conclusively proves that the context establishes the word "world" as used by Jesus in John 3:16 includes ONLY the population of persons that currently believe in Jesus or will in the future believe in Jesus.

In Truth (John 14:6), the Almighty God is Sovereign (Genesis 1:1) in man's salvation and affairs of man (Daniel 4:34-35)! PRAISE MASTER JESUS!!!

Good job! I could have written most of this myself; the only problem with this is that you haven’t indicated that a) God deliberately chose some to be bitten and some not to be bitten; b) that any who were bitten necessarily looked at the bronze serpent; and c) that any of this was decreed.

Moreover, if the correlation between John 3:16 were as you argue, then all would be saved, because all have sinned and fallen short/been bitten. Also, the natural meaning of “world” in John 3:16 is not particular, for John repeats this concept in 1 John 2:1-2, where he distinguishes between current believers and the rest of mankind who have yet to believe, ie, “sins of the whole world”, not merely “ours only”, that is those believing.

You are still overlaying your presumption of predestination without direct proof of its validity.

Doug

 

[synergy]

Good job! I could have written most of this myself; the only problem with this is that you haven’t indicated that a) God deliberately chose some to be bitten and some not to be bitten; b) that any who were bitten necessarily looked at the bronze serpent; and c) that any of this was decreed.

Moreover, if the correlation between John 3:16 were as you argue, then all would be saved, because all have sinned and fallen short/been bitten. Also, the natural meaning of “world” in John 3:16 is not particular, for John repeats this concept in 1 John 2:1-2, where he distinguishes between current believers and the rest of mankind who have yet to believe, ie, “sins of the whole world”, not merely “ours only”, that is those believing.

You are still overlaying your presumption of predestination without direct proof of its validity.

Doug

Absolutely correct. Without the Calvinist Elect/non-Elect Caste System, @Kermos's Calvinism becomes Universalism.

 

[civic]

Amen!

Lord Jesus says these blessed words at the conclusion of His discussion with Nicodemus in John 3:2-21, so born of God is a work of God and believing in Christ is a work of God.

In Truth (John 14:6), the Almighty God is Sovereign (Genesis 1:1) in man's salvation and affairs of man (Daniel 4:34-35)! PRAISE HIS HOLY NAME!!!

are you male or female ?

 

[civic]

Good job! I could have written most of this myself; the only problem with this is that you haven’t indicated that a) God deliberately chose some to be bitten and some not to be bitten; b) that any who were bitten necessarily looked at the bronze serpent; and c) that any of this was decreed.

Moreover, if the correlation between John 3:16 were as you argue, then all would be saved, because all have sinned and fallen short/been bitten. Also, the natural meaning of “world” in John 3:16 is not particular, for John repeats this concept in 1 John 2:1-2, where he distinguishes between current believers and the rest of mankind who have yet to believe, ie, “sins of the whole world”, not merely “ours only”, that is those believing.

You are still overlaying your presumption of predestination without direct proof of its validity.

Doug

Exactly

 

[civic]

A Discourse About The Word "World" in John 3:16 (John 3:14-16)​

The first word of John 3:16 is a conjunction that inextricably ties John 3:14-15 to John 3:16, and here are the Lord Jesus' words as recorded by the Apostle John:

​

"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that every believing will in Him have eternal life, for God so loved the world, that He gave His only begotten Son, that every believing in Him shall not perish, but have eternal life​

"​

(John 3:14-16).​

​

Lord Jesus brings in history by way of mentioning "the serpent in the wilderness" John 3:14), so here is the contextually linked passage about history:

​

Then YHWH said to Moses, "Make a fiery [serpent], and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live." And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. (Numbers 21:8-9).​

​

Based on God's command about "the serpent in the wilderness" (John 3:14) and the results of the "bronze serpent" that Moses set on the standard (Numbers 21:9), the population of persons that certainly were affected by God's command about "the serpent in the wilderness" in order to live were ONLY each bitten person that looked at "the serpent in the wilderness".

Furthermore, there is a different population of persons which includes persons that DID NOT LOOK AT "the serpent in the wilderness".

Therefore, there are separate populations of persons identified in Jesus' words as recorded by the Apostle John (John 3:14-16) with the first "population of bitten look to live" and there was the second "population of everyone else".

In the next four paragraphs, we see the Word of God speaking to Moses (Numbers 21:8) in relation to the Word of God speaking to Nicodemus (John 3:16).

1. Notice how "everyone who is bitten" (Numbers 21:8) relates to "world" (John 3:16).
2. Notice how "when he" (Numbers 21:8) relates to "that every one" (John 3:16, note that the singular (not plural) Greek word pas [Strong's 3956] translates accurately as "every one" not so much as the unfettered promiscuous connotation of "whosoever" [KJV] or "whoever" [NASB]).
3. Notice how "look" (Numbers 21:8) relates to "believing" (John 3:16).
4. Notice how "live" (Numbers 21:8) relates to "eternal life" (John 3:16).

Jesus sets the relation between differing populations of persons by way of Him including "the serpent in the wilderness" (John 3:14, Numbers 21:9), so the "population of bitten look to live" directly corresponds with the word "world" as per Jesus' usage (John 3:16).

The Word of God conclusively proves that the context establishes the word "world" as used by Jesus in John 3:16 includes ONLY the population of persons that currently believe in Jesus or will in the future believe in Jesus.

In Truth (John 14:6), the Almighty God is Sovereign (Genesis 1:1) in man's salvation and affairs of man (Daniel 4:34-35)! PRAISE MASTER JESUS!!!

Jesus taught provisional atonement


John 3:14-18
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes may have eternal life in him.”16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but to save the world through him. 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.

Above we see those who looked upon the brass serpent in the wilderness were healed/ saved. Moses provided a way for those bit by the poisonous snakes to be healed and not die by looking upon the brass serpent. Jesus compares Himself in the same way to be saved by His provision for their sins through His atonement to be received by faith. In both cases faith saved them in the OT wilderness as is the case with Jesus in the NT.

Jesus died for all

Romans 5:18
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

1 Timothy 2:4–6
4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time.

Hebrews 2:9
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

Isaiah 53:6
All we like sheep have gone astray; We have turned every one to his own way; And the LORD hath laid on him the iniquity of us all.

1 Timothy 4:10
For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

John 6:51
I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

2 Corinthians 5:14–15
14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.

John 11:51
And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

1 John 2:2
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

2 Corinthians 5:19
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.


We see those who looked upon the brass serpent in the wilderness were healed/ saved. Moses provided a way for those bit by the poisonous snakes to be healed and not die by looking upon the brass serpent. Jesus compares Himself in the same way to be saved by His provision for their sins through His atonement to be received by faith. In both cases faith saved them in the OT wilderness as is the case with Jesus in the NT.


John 3:14-15
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes may have eternal life in him

Numbers 21:8-9
The Lord said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” 9 So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived.

Multiple Choice Question below :

Numbers 21:9: So Moses made a bronze serpent and put it on the flag pole; and it came about, that if a serpent bit _________, and he looked at the bronze serpent, he lived.

1. Everyone
2. An Elect Person
3. A Lucky Lottery Winner

Biblical Answer is #1 above as taught in scripture !

John Chapter 3:14-15
And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes will have eternal life in Him.

Faith does precede life, regeneration , salvation but its not Gods faith, its the faith that man places in Christ to save them.

See below from Jesus own teaching. After-all He is the Savior in whom salvific faith is placed in right ? He should know.

Jesus never once taught that faith was given , granted or a gift .He said " YOUR FAITH " has saved and healed you. Not the faith I gave you healed you.

Luke 7:50
And he said to the woman, Thy faith ( not the faith I have given you )hath saved thee; go in peace.

Luke 8:48
"Daughter," said Jesus, "your faith (not the faith I have given you )has healed you. Go in peace."

Luke 17:19
Then Jesus said to him, "Rise and go; your faith( not the faith I have given you ) has made you well!"

Luke 18:42
"Receive your sight!" Jesus replied. "Your faith(not the faith I have give you ) has healed you."

Matthew 8:10
When Jesus heard this, He marveled and said to those following Him, "Truly I tell you, I have not found anyone in Israel with such great faith.

Matthew 8:13
Then Jesus said to the centurion, "Go! As you have believed, so will it be done for you." And his servant was healed at that very hour.

Matthew 9:2
Just then some men brought to Him a paralytic lying on a mat. When Jesus saw their faith, He said to the paralytic, "Take courage, son; your sins are forgiven.

Matthew 9:22
Jesus turned and saw her. "Take courage, daughter," He said, "your faith has healed you." And the woman was cured from that very hour.

Matthew 9:29
Then He touched their eyes and said, "According to your faith will it be done to you."

Matthew 15:28
"O woman," Jesus answered, "your faith is great! Let it be done for you as you desire." And her daughter was healed from that very hour.

Mark 5:34
"Daughter," said Jesus, "your faith has healed you. Go in peace and be free of your affliction."

Mark 10:52
"Go," said Jesus, "your faith has healed you." And immediately he received his sight and followed Jesus along the road.

John 4:53
So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

Gods universal love below :

See Barnes the calvinist below :


The world - All mankind. It does not mean any particular part of the world, but man as man - the race that had rebelled and that deserved to die. See John 6:33; John 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:

1. All the world was in ruin, and exposed to the wrath of God.

2. All people were in a hopeless condition.

3. God gave his Son. Man had no claim on him; it was a gift - an undeserved gift.

4. He gave him up to extreme sufferings, even the bitter pains of death on the cross.

5. It was for all the world. He tasted "death for every man," Hebrews 2:9. He "died for all," 2 Corinthians 5:15. "He is the propitiation for the sins of the whole world," 1 John 2:2.

That he gave - It was a free and unmerited gift. Man had no claim: and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Galatians 1:4; Romans 8:32; Luke 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire, that sinners should not perish forever.



See Calvin on John 3:16

For God so loved the world. Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish.

@Kermos you teach a false gospel,a false atonement and another jesus as per Paul in Galatians 1:6-9.

hope this helps !!!

 

[Kermos]

Still you do not address

Let me know when you are actually willing to address these

Sorry that simply means you have not addressed them and are in denial

You still do nothing at all to address all the verses which state Christ was given for all

1 Timothy 2:4–6
4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time.
Romans 5:18
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Hebrews 2:9
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
Isaiah 53:6
All we like sheep have gone astray; We have turned every one to his own way; And the LORD hath laid on him the iniquity of us all.
1 Timothy 4:10
For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.
John 6:51
I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.
2 Corinthians 5:14–15
14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
John 11:51
And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
1 John 2:2
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
2 Corinthians 5:19
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
2 Peter 3:9
The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

Or the fact of God's love and his giving of Christ for the world

John 3:14–18 (NASB 2020) — 14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 so that everyone who believes will have eternal life in Him. 16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.

God loved the world and gave Christ to the world; that those in world who believe will be saved and those who die in unbelief will not

which all you can do is ignore

Just as you ignored the Fact Jesus gave his body and blood for judas

Luke 22:19–20 (ESV) — 19 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.


Fact the bread which represents Christ body was given to Judas and he ate it

Fact the cup which represents Christ's shed blood was given to him as well

Another fact the bread (Christ body) was given to the opposers of Christ

John 6:32–59 (ESV) — 32 Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world.” 34 They said to him, “Sir, give us this bread always.” 35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” 41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— 46 not that anyone has seen the Father except he who is from God; he has seen the Father. 47 Truly, truly, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. 51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.” 52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58 This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.” 59 Jesus said these things in the synagogue, as he taught at Capernaum.

John 4:42 (KJV) — 42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

John 6:33 (KJV) — 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.

John 6:51 (KJV) — 51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.


you still provide nothing which shows world equals elect only




1 John 2:2
And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

1 John 2:15
Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

1 John 2:16
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

1 John 2:17
And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

1 John 3:1
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

1 John 3:13
Marvel not, my brethren, if the world hate you.

1 John 4:1
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

1 John 4:3
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

1 John 4:4
Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

1 John 4:5
They are of the world: therefore speak they of the world, and the world heareth them.

1 John 4:9
In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

1 John 4:14, Dan4:35
And we have seen and do testify that the Father sent the Son to be the Saviour of the world.

1 John 4:17
Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.

1 John 5:4
For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

1 John 5:5
Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

1 John 5:19
And we know that we are of God, and the whole world lieth in wickedness.

and cannot show a meaning of believers alone anywhere in 1John

The verse does not support you as already shown

1 John 2:2 (NASB 2020) — 2 and He Himself is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.

No honest interpreter would imagine the term means the elect alone, as your theology requires

BTW nothing in Gen 1:1, Dan 4:35 support your gnostic Manichean inspired doctrine

FAILURE ATONEMENT BY THE CHRIST remains your preaching based upon your abuse of Holy Scripture as demonstrated in the following. Still, you fail to address the Holy Scripture proclaimed to you, and the verses you presented do nothing to correct your self-willed (2 Peter 2:9-10) belief in a failure Christ.

Behold, Christ's failure atonement is the conclusion of your own interpretation - all your prophecy amounts to TomL 2:11 (your adulteration of Titus 2:11), TomL 3:2-21 (your adulteration of John 3:2-21), 1 TomL 2:2 (your adulteration of 1 John 2:2), and TomL 1:29 (your adulteration of John 1:29), and your writing of "there are no such scriptures" (proof post #3,173) proves that your prophecy is false. You void your own thoughts!

In Truth (John 14:6), you mention 1 John 2:2, and God had me mention 1 John 2:2 with specific identification of your adulteration to 1 John 2:2. I could go on about other verses like this, but this is enough to establish matters.

It is written "do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world" (1 John 4:1), so your spirit can be tested according to your prophecy, so let's move forward with examining your writings that are your prophecy.

Christ died for all

Judas and Nancy as well

Before Christ made atonement on the cross bringing salvation to "all men", Lord Jesus identified Judas Iscariot as "the son of destruction" who is an exception from Christ's atonement with "I guarded them, and none of them has perished, except the son of destruction" (John 17:12); therefore, Judas Iscariot is not a part of "all men" as recorded in Titus 2:11.

Your preach that Judas Iscariot is included in "all men", so your prophecy adulterates the Holy Scripture into the traditions of men:

The traditions of men		Holy Scripture
For the grace of God has appeared, bringing salvation to all men including Judas Iscariot of the world who is eternally under the wrath of God (TomL 2:11)		For the grace of God has appeared, bringing salvation to all men, (Titus 2:11)

But Jesus failed to bring Judas salvation per Free-willian Philosophers, so your adulterations of the precious Holy Scripture go again and again.

Before Christ made atonement for the sin of "the world", Lord Jesus identified Judas Iscariot as "the son of destruction" who is an exception from Christ's atonement with "I guarded them, and none of them has perished, except the son of destruction" (John 17:12); therefore, Judas Iscariot is not a part of "the world" as recorded in John 3:16.

You quoted John 3:14-18 out of it's greater context of John 3:2-21, so God has me not only restore the greater context but show your adulterations underlined for ease of reading.

Your heart puts Judas Iscariot into "the world" and your heart puts believing (John 3:9-21) before being born of God (John 3:2-8), so your adulteration is reflected in the word of TomL:

The word of TomL		The Word of God
2(9) Nicodemus said to Him, “How can these things be?” 3(10) Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things? 4(11) Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not receive our testimony. 5(12) If I told you earthly things and you do not cause yourself to believe, how will you cause yourself to believe if I tell you heavenly things? 6(13) No one has ascended into heaven except men who judge right in their own initiative to believe in Me and He who descended from heaven: the Son of Man. 7(14) As Moses lifted up the serpent in the wilderness for the world including people outside of Israel, even so must the Son of Man be lifted up; 8(15) so that whoever is unborn of God choosing to believe will have [/u]born his dead self into[/u] eternal life. 9(16) For God so loved the world including Judas Iscariot, that He gave His only begotten Son, that whoever, loving darkness instead of the Light, wroughts to believe by himself in Him shall not perish, but have eternal life. 10(17) For God did not send the Son into the world including Judas Iscariot to judge the world including Judas Iscariot, but to save the world including Judas Iscariot who I fail to save from the wrath of God through Him. 11(18) He who forced God to cause himself to be born again because of his self-willed believing in Him is not judged; he who does not choose to believe has been judged already, because he has not chosen to believe in the name of the only begotten Son of God. 12(19) This is the judgment, that the Light has come into Judas Iscariot and the world and men loved the darkness rather than the Light, for their works were evil. 13(20) For everyone who does evil hates the Light, and does not come to the Light for fear that his works will be exposed. 14(21) But he who practices the truth comes to the Light, so that his works may be manifested as having been wrought in God.” 15(2) this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” 16(3) Jesus answered and said to him, “Truly, truly, I say to you, one who is not born again he can see the kingdom of God.” 17(4) Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” 18(5) Jesus answered, “Truly, truly, I say to you, one who is born of water and the Spirit he can enter into the kingdom of God. 19(6) That which is born of the flesh is flesh and this evil flesh profits the flesh and this evil flesh pleases God, and that which is born of the Spirit is spirit of no significance. 20(7) Do not be amazed that I said to you, ‘You must be born again.’ 21(8) The wind blows where it wishes and you hear the sound of it, but do know exactly where it comes from and exactly where it is going because your choosing of Me controls your becoming born of the Spirit; so is everyone who is born of the Spirit.” (TomL 3:2-21 (no longer the Word of God))		2 this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” 3 Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.” 9 Nicodemus said to Him, “How can these things be?” 10 Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things? 11 Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not receive our testimony. 12 If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended into heaven, but He who descended from heaven: the Son of Man. 14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 so that whoever believes will in Him have eternal life. 16 For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but to save the world through Him. 18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. 19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their works were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his works will be exposed. 21 But he who practices the truth comes to the Light, so that his works may be manifested as having been wrought in God.” (John 3:2-21)

since it is written "You hate all who do iniquity" (Psalm 5:5), then God hates Judas Iscariot the doer of the iniquity of betraying Jesus Christ; therefore, Judas Iscariot is not included in "the world" as recorded in John 3:16. Your heart makes God's love for the world including Judas Iscariot miserably weak, ineffectual, and of no consequence.

So, your spirit prophecies a very different message than the marvelous Holy Spirit inspired Word of God sayings. For important detail, please see post #2,121.

For similar reasons, Judas is not a part of "the whole world" in John the Apostle's word. Your word is wrong side while the Apostle's word is right side:

Wrong Side		Right Side
He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world including Judas Iscariot the son of destruction, so Christ's atoning sacrifice fails for Judas Iscariot. (1 TomL 2:2)		He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. (1 John 2:2)

So "the whole world" in 1 John 2:2 includes exclusively the people that will believe in Jesus whom the Father has sent (John 6:29) before those people die, so "the whole world" in 1 John 2:2 has a different meaning than "the whole world" in 1 John 5:19, but your heart destroys context for "the whole world", and so go your adulterations of the precious Holy Scripture again and again and again.

For similar reasons, Judas Iscariot is not part of "the world" in John the Baptist's saying. Your adulteration of the Holy Scripture is evident in your quotations augmented with your heart's thoughts in your posts:

The Book of Free-willians		The Book of John
The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who fails to take away the sin of the world including Judas Iscariot! (TomL 1:29)		The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! (John 1:29)

And so go your adulterations of the precious Holy Scripture.

Since you believe Judas Iscariot is included in Christ's atonement, then you believe that Christ's atonement leads to destruction because Judas Iscariot is "the son of destruction".

Judas Iscariot is not included in Christ's atonement because Judas was "the son of destruction" before the crucifixion.

You preach a failure atonement for Christ.

Your heart makes false statements about God and man. Free-will is a conjured concept of the traditions of men (Matthew 15:9).

In Truth (John 14:6), the Almighty God is Sovereign (Genesis 1:1) in man's salvation and affairs of man (Daniel 4:34-35)! PRAISE LORD JESUS CHRIST WHO CAUSES EVERYONE OF HIS OWN TO PERCEIVE THE KINGDOM OF GOD!!!

 

[Presby02]

Good job! I could have written most of this myself; the only problem with this is that you haven’t indicated that a) God deliberately chose some to be bitten and some not to be bitten; b) that any who were bitten necessarily looked at the bronze serpent; and c) that any of this was decreed.

Moreover, if the correlation between John 3:16 were as you argue, then all would be saved, because all have sinned and fallen short/been bitten. Also, the natural meaning of “world” in John 3:16 is not particular, for John repeats this concept in 1 John 2:1-2, where he distinguishes between current believers and the rest of mankind who have yet to believe, ie, “sins of the whole world”, not merely “ours only”, that is those believing.

You are still overlaying your presumption of predestination without direct proof of its validity.

Doug

What's the "natural" meaning of the word world?

 

[civic]

What's the "natural" meaning of the word world?

all, everyone, all of mankind, all the inhabitants, the human race, etc...... as the declared definition in the biblical Greek lexicons.

Thayers

Cosmos: the inhabitants of the

5. world: θέατρον ἐγενήθημεν τῷ κόσμῳ καί ἀγγέλοις καί ἀνθρώποις, 1 Corinthians 4:9 (Winers Grammar, 127 (121)); particularly the inhabitants of the earth, men, the human race (first so in Sap. (e. g. )): Matthew 13:38; Matthew 18:7; Mark 14:9; John 1:10, 29 ( L in brackets); ; Romans 3:6, 19; 1 Corinthians 1:27f (cf. Winer's Grammar, 189 (178)); ; 2 Corinthians 5:19; James 2:5 (cf. Winer's Grammar, as above); 1 John 2:2 (cf. Winer's Grammar, 577 (536)); ἀρχαῖος κόσμος, of the antediluvians, 2 Peter 2:5; γέννασθαι εἰς τόν κόσμον, John 16:21; ἔρχεσθαι εἰς τόν κόσμον (John 9:39) and εἰς τόν κόσμον τοῦτον, to make its appearance or come into existence among men, spoken of the light which in Christ shone upon men, John 1:9; John 3:19, cf. 12:46; of the Messiah, John 6:14; John 11:27; of Jesus as the Messiah, John 9:39; John 16:28; John 18:37; 1 Timothy 1:15; also ἐισέρχεσθαι εἰς τόν κόσμον, Hebrews 10:5; of false teachers, 2 John 1:7 (yet here L T Tr WH ἐξέρχεσθαι εἰς τόν κόσμον; (so all texts in 1 John 4:1)); to invade, of evils coming into existence among men and beginning to exert their power: of sin and death, Romans 5:12 (of death, Wis. 2:24; Clement of Rome, 1 Cor. 3, 4 [ET]; of idolatry, Wis. 14:14). ἀποστέλλειν τινα εἰς τόν κόσμον, John 3:17; John 10:36; John 17:18; 1 John 4:9; φῶς τοῦ κόσμου, Matthew 5:14; John 8:12; John 9:5; σωτήρ τοῦ κόσμου, John 4:42; 1 John 4:14 (σωτηρία τοῦ κόσμου Wis. 6:26 (25); ἐλπίς τοῦ κόσμου, Wis. 14:6; πρωτόπλαστος πατήρ τοῦ κόσμου, of Adam, Wis. 10:1); στοιχεῖα τοῦ κόσμου (see στοιχεῖον, 3 and 4); ἐν τῷ κόσμῳ, among men, John 16:33; John 17:13; Ephesians 2:12; ἐν κόσμῳ (see Winer's Grammar, 123 (117)), 1 Timothy 3:16; εἶναι ἐν τῷ κόσμου, to dwell among men, John 1:10; John 9:5; John 17:11, 12 R G; 1 John 4:3; εἶναι ἐν κόσμῳ, to be present, Romans 5:13; ἐξελθεῖν, ἐκ τοῦ κόσμου, to withdraw from human society and seek an abode outside of it, 1 Corinthians 5:10; ἀναστρέφεσθαι ἐν τῷ κόσμῳ, to behave oneself, 2 Corinthians 1:12; likewise εἶναι ἐν τῷ κόσμου τούτῳ, 1 John 4:17.

6. "the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ" (cf. Winer's Grammar, 26): John 7:7; John 14:27 (); ; 1 Corinthians 1:21; 1 Corinthians 6:2; 1 Corinthians 11:32; 2 Corinthians 7:10; James 1:27; 1 Peter 5:9; 2 Peter 1:4; 2 Peter 2:20; 1 John 3:1, 13; 1 John 4:5; 1 John 5:19; of the aggregate of ungodly and wicked men in O. T. times, Hebrews 11:38; in Noah's time, ibid. 7; with οὗτος added, Ephesians 2:2 (on which see αἰών, 3); εἶναι ἐκ τοῦ κόσμου and ἐκ τοῦ κόσμου τούτου (see εἰμί, V. 3rd.), John 8:23; John 15:19; John 17:14, 16; 1 John 4:5; λαλεῖν ἐκ τοῦ κόσμου, to speak in accordance with the world's character and mode of thinking, 1 John 4:5; ὁ ἄρχων τοῦ κόσμου τούτου, i. e. the devil, John 12:31; John 14:30; John 16:11; ὁ ἐν τῷ κόσμῳ he that is operative in the world (also of the devil), 1 John 4:4; τό πνεῦμα τοῦ κόσμου

b. of all mankind, but especially of believers, as the object of God’s love J 3:16, 17c; 6:33, 51; 12:47.

William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature : A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer’s Griechisch-Deutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur (Chicago: University of Chicago Press, 1979), 446.

 

[Presby02]

all, everyone, all of mankind, all the inhabitants, the human race, etc...... as the declared definition in the biblical Greek lexicons.

Thayers

Cosmos: the inhabitants of the

5. world: θέατρον ἐγενήθημεν τῷ κόσμῳ καί ἀγγέλοις καί ἀνθρώποις, 1 Corinthians 4:9 (Winers Grammar, 127 (121)); particularly the inhabitants of the earth, men, the human race (first so in Sap. (e. g. )): Matthew 13:38; Matthew 18:7; Mark 14:9; John 1:10, 29 ( L in brackets); ; Romans 3:6, 19; 1 Corinthians 1:27f (cf. Winer's Grammar, 189 (178)); ; 2 Corinthians 5:19; James 2:5 (cf. Winer's Grammar, as above); 1 John 2:2 (cf. Winer's Grammar, 577 (536)); ἀρχαῖος κόσμος, of the antediluvians, 2 Peter 2:5; γέννασθαι εἰς τόν κόσμον, John 16:21; ἔρχεσθαι εἰς τόν κόσμον (John 9:39) and εἰς τόν κόσμον τοῦτον, to make its appearance or come into existence among men, spoken of the light which in Christ shone upon men, John 1:9; John 3:19, cf. 12:46; of the Messiah, John 6:14; John 11:27; of Jesus as the Messiah, John 9:39; John 16:28; John 18:37; 1 Timothy 1:15; also ἐισέρχεσθαι εἰς τόν κόσμον, Hebrews 10:5; of false teachers, 2 John 1:7 (yet here L T Tr WH ἐξέρχεσθαι εἰς τόν κόσμον; (so all texts in 1 John 4:1)); to invade, of evils coming into existence among men and beginning to exert their power: of sin and death, Romans 5:12 (of death, Wis. 2:24; Clement of Rome, 1 Cor. 3, 4 [ET]; of idolatry, Wis. 14:14). ἀποστέλλειν τινα εἰς τόν κόσμον, John 3:17; John 10:36; John 17:18; 1 John 4:9; φῶς τοῦ κόσμου, Matthew 5:14; John 8:12; John 9:5; σωτήρ τοῦ κόσμου, John 4:42; 1 John 4:14 (σωτηρία τοῦ κόσμου Wis. 6:26 (25); ἐλπίς τοῦ κόσμου, Wis. 14:6; πρωτόπλαστος πατήρ τοῦ κόσμου, of Adam, Wis. 10:1); στοιχεῖα τοῦ κόσμου (see στοιχεῖον, 3 and 4); ἐν τῷ κόσμῳ, among men, John 16:33; John 17:13; Ephesians 2:12; ἐν κόσμῳ (see Winer's Grammar, 123 (117)), 1 Timothy 3:16; εἶναι ἐν τῷ κόσμου, to dwell among men, John 1:10; John 9:5; John 17:11, 12 R G; 1 John 4:3; εἶναι ἐν κόσμῳ, to be present, Romans 5:13; ἐξελθεῖν, ἐκ τοῦ κόσμου, to withdraw from human society and seek an abode outside of it, 1 Corinthians 5:10; ἀναστρέφεσθαι ἐν τῷ κόσμῳ, to behave oneself, 2 Corinthians 1:12; likewise εἶναι ἐν τῷ κόσμου τούτῳ, 1 John 4:17.

6. "the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ" (cf. Winer's Grammar, 26): John 7:7; John 14:27 (); ; 1 Corinthians 1:21; 1 Corinthians 6:2; 1 Corinthians 11:32; 2 Corinthians 7:10; James 1:27; 1 Peter 5:9; 2 Peter 1:4; 2 Peter 2:20; 1 John 3:1, 13; 1 John 4:5; 1 John 5:19; of the aggregate of ungodly and wicked men in O. T. times, Hebrews 11:38; in Noah's time, ibid. 7; with οὗτος added, Ephesians 2:2 (on which see αἰών, 3); εἶναι ἐκ τοῦ κόσμου and ἐκ τοῦ κόσμου τούτου (see εἰμί, V. 3rd.), John 8:23; John 15:19; John 17:14, 16; 1 John 4:5; λαλεῖν ἐκ τοῦ κόσμου, to speak in accordance with the world's character and mode of thinking, 1 John 4:5; ὁ ἄρχων τοῦ κόσμου τούτου, i. e. the devil, John 12:31; John 14:30; John 16:11; ὁ ἐν τῷ κόσμῳ he that is operative in the world (also of the devil), 1 John 4:4; τό πνεῦμα τοῦ κόσμου

b. of all mankind, but especially of believers, as the object of God’s love J 3:16, 17c; 6:33, 51; 12:47.

William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature : A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer’s Griechisch-Deutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur (Chicago: University of Chicago Press, 1979), 446.

That's 5 and 6. What are the first 4?

 

[civic]

That's 5 and 6. What are the first 4?

the scripture references cited are the verses in question in Johns gospel and epistle.

 

[Presby02]

the scripture references cited are the verses in question in Johns gospel and epistle.

Thanks for the non answer.

 

[TibiasDad]

What's the "natural" meaning of the word world?

Lexically speaking it naturally means “all mankind as a whole.” There have to be contextual factors that give a specific limitation to the meaning of “world” or whatever word is used to modify the natural meaning.


Doug

 

[civic]

Thanks for the non answer.

sure it is !

1 John 2:2-He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

1 John 2:15-17-Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. 16 For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. 17 The world and its desires pass away, but whoever does the will of God lives forever.

1 John 4:3-6- but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.4 You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 5 They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood.

1 John 4:14- And we have seen and testify that the Father has sent his Son to be the Savior of the world

1 John 5:19- We know that we are from God, and the whole world lies in the power of the evil one.

Now its very clear from the Lexicon definition and in 1 John that the cosmos/world does not mean Gods elect (that is Calvinism) not what John means in his epistle. It clearly means everyone with no exceptions in this world, all of its inhabitants who make up the ungodly multitude. It is clearly all inclusive of everyone, all, the entire world that lies under the evil one in opposition to God from the context of 1 John.

Only someone with a closed mind trapped in their dogma/doctrine would argue otherwise resulting in eisegesis( reading their own ideas into the text) rather than exegesis ( letting the text dictate ones ideas ).

We see above that the whole world lies under the evil one and its that same identical whole world in 1 John 2:2 that Jesus made PROPITIATION for which is clear from the CONTEXT in 1 John.

So if the above truth from 1 John 2:2 which is clear as to the biblical meaning is all inclusive not exclusive

 

[civic]

Lexically speaking it naturally means “all mankind as a whole.” There have to be contextual factors that give a specific limitation to the meaning of “world” or whatever word is used to modify the natural meaning.


Doug

ditto

 

[TibiasDad]

That's 5 and 6. What are the first 4?

Thayer

κόσμος, κόσμου, ὁ;
1. in Greek writings from Homer down, an apt and harmonious arrangement or constitution, or der.

2. as in Greek writings from Homer down, ornament, decoration, adornment: ἐνδύσεως ἱματίων, 1 Peter 3:3 (Sir. 6:30 Sir. 21:21; 2 Macc. 2:2; the Sept. for צָבָאof the arrangement of the stars, 'the heavenly hosts,' as the ornament of the heavens, Genesis 2:1; Deuteronomy 4:19; Deuteronomy 17:8; Isaiah 24:21; Isaiah 40:26; besides occasionally for עֲדִי; twice for תִּפְאֶרֶת, Proverbs 20:29; Isaiah 3:19).

3. the world, i. e. the universe (quemκόσμονGraeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Pliny, h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plutarch, de plac. philos. 2, 1, 1, p. 886 c.; but according to other accounts he used it of the heavens, (Diogenes Laërtius 8, 48, of which it is used several times also by other Greek writers (see Menag. on (Diogenes Laërtius, the passage cited; Bentley, Epistles of Phalaris, vol. i., 391 (Lond. 1886); M. Anton. 4, 27 and Gataker's notes; cf. Liddell and Scott, under the word, IV.)): Acts 17:24; Romans 4:13 (where cf. Meyer, Tholuck, Philippi); 1 Corinthians 3:22; 1 Corinthians 8:4; Philippians 2:15; with a predominant notion of space, in hyperbole, John 21:25(Wis. 7:17 Wis. 9:3; 2 Macc. 8:18; κτίζειντόν κόσμον, Wis. 11:18; ὁ τοῦ κόσμουκτίστης, 2 Macc. 7:23; 4 Macc. 5:25 (24); — a sense in which it does not occur in the other O. T. books, although there is something akin to it in Proverbs 17:6, on which see 8 below); in the phrases πρότοῦ τόν κόσμον εἶναι, John 17:5; ἀπόκαταβολῆς κόσμου (Matthew 13:35 R G; ; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8) and πρόκαταβολῆς κόσμου (John 17:21; Ephesians 1:4; 1 Peter 1:20) (on which see καταβολή, 2); ἀπό κτίσεως κόσμου, Romans 1:20; ἀπ' ἀρχῆς κόσμου, Matthew 24:21; (on the omission of the article, cf. Winers Grammar, p. 123 (117); Buttmann, § 124, 8 b.; (cf. Ellicott on Galatians, 6:14)).

4. the circle of the earth, the earth (very rarely so in Greek writings until after the age of the Ptolemies; so in Boeckh, Corpus inscriptions i., pp. 413 and 643, nos. 334 and 1306): Mark 16:15; (John 12:25); 1 Timothy 6:7; βασιλεία τοῦκόσμου, Revelation 11:15; βασιλεῖαι(plural) τοῦ κόσμου, Matthew 4:8 (for which Luke 4:5 τῆς οἰκουμένης); τό φῶςτοῦ κόσμου τούτου, of the sun, John 11:9; ἐν ὅλῳ τῷ κόσμῳ, properly, Matthew 26:13; hyperbolically, equivalent to far and wide, in widely separated places, Romans 1:8; (so ἐν παντί τῷ κόσμῳ, Colossians 1:6); ὁ τότε κόσμος, 2 Peter 3:6; the earth with its inhabitants: ζῆν ἐν κόσμῳ, opposed to the dead, Colossians 2:20(λῃστής ἦν καί κλέπτης ἐν τῷ κόσμῳ, i. e. among those living on earth, Ev. Nicod.26). By a usage foreign to secular authors,

 

[Presby02]

Thayer

κόσμος, κόσμου, ὁ;
1. in Greek writings from Homer down, an apt and harmonious arrangement or constitution, or der.

2. as in Greek writings from Homer down, ornament, decoration, adornment: ἐνδύσεως ἱματίων, 1 Peter 3:3 (Sir. 6:30 Sir. 21:21; 2 Macc. 2:2; the Sept. for צָבָאof the arrangement of the stars, 'the heavenly hosts,' as the ornament of the heavens, Genesis 2:1; Deuteronomy 4:19; Deuteronomy 17:8; Isaiah 24:21; Isaiah 40:26; besides occasionally for עֲדִי; twice for תִּפְאֶרֶת, Proverbs 20:29; Isaiah 3:19).

3. the world, i. e. the universe (quemκόσμονGraeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Pliny, h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plutarch, de plac. philos. 2, 1, 1, p. 886 c.; but according to other accounts he used it of the heavens, (Diogenes Laërtius 8, 48, of which it is used several times also by other Greek writers (see Menag. on (Diogenes Laërtius, the passage cited; Bentley, Epistles of Phalaris, vol. i., 391 (Lond. 1886); M. Anton. 4, 27 and Gataker's notes; cf. Liddell and Scott, under the word, IV.)): Acts 17:24; Romans 4:13 (where cf. Meyer, Tholuck, Philippi); 1 Corinthians 3:22; 1 Corinthians 8:4; Philippians 2:15; with a predominant notion of space, in hyperbole, John 21:25(Wis. 7:17 Wis. 9:3; 2 Macc. 8:18; κτίζειντόν κόσμον, Wis. 11:18; ὁ τοῦ κόσμουκτίστης, 2 Macc. 7:23; 4 Macc. 5:25 (24); — a sense in which it does not occur in the other O. T. books, although there is something akin to it in Proverbs 17:6, on which see 8 below); in the phrases πρότοῦ τόν κόσμον εἶναι, John 17:5; ἀπόκαταβολῆς κόσμου (Matthew 13:35 R G; ; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8) and πρόκαταβολῆς κόσμου (John 17:21; Ephesians 1:4; 1 Peter 1:20) (on which see καταβολή, 2); ἀπό κτίσεως κόσμου, Romans 1:20; ἀπ' ἀρχῆς κόσμου, Matthew 24:21; (on the omission of the article, cf. Winers Grammar, p. 123 (117); Buttmann, § 124, 8 b.; (cf. Ellicott on Galatians, 6:14)).

4. the circle of the earth, the earth (very rarely so in Greek writings until after the age of the Ptolemies; so in Boeckh, Corpus inscriptions i., pp. 413 and 643, nos. 334 and 1306): Mark 16:15; (John 12:25); 1 Timothy 6:7; βασιλεία τοῦκόσμου, Revelation 11:15; βασιλεῖαι(plural) τοῦ κόσμου, Matthew 4:8 (for which Luke 4:5 τῆς οἰκουμένης); τό φῶςτοῦ κόσμου τούτου, of the sun, John 11:9; ἐν ὅλῳ τῷ κόσμῳ, properly, Matthew 26:13; hyperbolically, equivalent to far and wide, in widely separated places, Romans 1:8; (so ἐν παντί τῷ κόσμῳ, Colossians 1:6); ὁ τότε κόσμος, 2 Peter 3:6; the earth with its inhabitants: ζῆν ἐν κόσμῳ, opposed to the dead, Colossians 2:20(λῃστής ἦν καί κλέπτης ἐν τῷ κόσμῳ, i. e. among those living on earth, Ev. Nicod.26). By a usage foreign to secular authors,

Thanks Doug. That's what I was asking for.

sure it is !

1 John 2:2-He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

1 John 2:15-17-Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. 16 For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. 17 The world and its desires pass away, but whoever does the will of God lives forever.

1 John 4:3-6- but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.4 You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 5 They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit of truth and the spirit of falsehood.

1 John 4:14- And we have seen and testify that the Father has sent his Son to be the Savior of the world

1 John 5:19- We know that we are from God, and the whole world lies in the power of the evil one.

Now its very clear from the Lexicon definition and in 1 John that the cosmos/world does not mean Gods elect (that is Calvinism) not what John means in his epistle. It clearly means everyone with no exceptions in this world, all of its inhabitants who make up the ungodly multitude. It is clearly all inclusive of everyone, all, the entire world that lies under the evil one in opposition to God from the context of 1 John.

Only someone with a closed mind trapped in their dogma/doctrine would argue otherwise resulting in eisegesis( reading their own ideas into the text) rather than exegesis ( letting the text dictate ones ideas ).

We see above that the whole world lies under the evil one and its that same identical whole world in 1 John 2:2 that Jesus made PROPITIATION for which is clear from the CONTEXT in 1 John.

So if the above truth from 1 John 2:2 which is clear as to the biblical meaning is all inclusive not exclusive

So "world" in these contexts means all of mankind?

 

[civic]

Thayer

κόσμος, κόσμου, ὁ;
1. in Greek writings from Homer down, an apt and harmonious arrangement or constitution, or der.

2. as in Greek writings from Homer down, ornament, decoration, adornment: ἐνδύσεως ἱματίων, 1 Peter 3:3 (Sir. 6:30 Sir. 21:21; 2 Macc. 2:2; the Sept. for צָבָאof the arrangement of the stars, 'the heavenly hosts,' as the ornament of the heavens, Genesis 2:1; Deuteronomy 4:19; Deuteronomy 17:8; Isaiah 24:21; Isaiah 40:26; besides occasionally for עֲדִי; twice for תִּפְאֶרֶת, Proverbs 20:29; Isaiah 3:19).

3. the world, i. e. the universe (quemκόσμονGraeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Pliny, h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plutarch, de plac. philos. 2, 1, 1, p. 886 c.; but according to other accounts he used it of the heavens, (Diogenes Laërtius 8, 48, of which it is used several times also by other Greek writers (see Menag. on (Diogenes Laërtius, the passage cited; Bentley, Epistles of Phalaris, vol. i., 391 (Lond. 1886); M. Anton. 4, 27 and Gataker's notes; cf. Liddell and Scott, under the word, IV.)): Acts 17:24; Romans 4:13 (where cf. Meyer, Tholuck, Philippi); 1 Corinthians 3:22; 1 Corinthians 8:4; Philippians 2:15; with a predominant notion of space, in hyperbole, John 21:25(Wis. 7:17 Wis. 9:3; 2 Macc. 8:18; κτίζειντόν κόσμον, Wis. 11:18; ὁ τοῦ κόσμουκτίστης, 2 Macc. 7:23; 4 Macc. 5:25 (24); — a sense in which it does not occur in the other O. T. books, although there is something akin to it in Proverbs 17:6, on which see 8 below); in the phrases πρότοῦ τόν κόσμον εἶναι, John 17:5; ἀπόκαταβολῆς κόσμου (Matthew 13:35 R G; ; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8) and πρόκαταβολῆς κόσμου (John 17:21; Ephesians 1:4; 1 Peter 1:20) (on which see καταβολή, 2); ἀπό κτίσεως κόσμου, Romans 1:20; ἀπ' ἀρχῆς κόσμου, Matthew 24:21; (on the omission of the article, cf. Winers Grammar, p. 123 (117); Buttmann, § 124, 8 b.; (cf. Ellicott on Galatians, 6:14)).

4. the circle of the earth, the earth (very rarely so in Greek writings until after the age of the Ptolemies; so in Boeckh, Corpus inscriptions i., pp. 413 and 643, nos. 334 and 1306): Mark 16:15; (John 12:25); 1 Timothy 6:7; βασιλεία τοῦκόσμου, Revelation 11:15; βασιλεῖαι(plural) τοῦ κόσμου, Matthew 4:8 (for which Luke 4:5 τῆς οἰκουμένης); τό φῶςτοῦ κόσμου τούτου, of the sun, John 11:9; ἐν ὅλῳ τῷ κόσμῳ, properly, Matthew 26:13; hyperbolically, equivalent to far and wide, in widely separated places, Romans 1:8; (so ἐν παντί τῷ κόσμῳ, Colossians 1:6); ὁ τότε κόσμος, 2 Peter 3:6; the earth with its inhabitants: ζῆν ἐν κόσμῳ, opposed to the dead, Colossians 2:20(λῃστής ἦν καί κλέπτης ἐν τῷ κόσμῳ, i. e. among those living on earth, Ev. Nicod.26). By a usage foreign to secular authors,

if he listened to the lexicons as a reliable source for truth then he would understand the 1st 4 references listed don't address the verses in question and 5 and 6 are the ones that do.

 

[Presby02]

if he listened to the lexicons as a reliable source for truth then he would understand the 1st 4 references listed don't address the verses in question and 5 and 6 are the ones that do.

Who said they don't? I could use the 3 definition and apply it to let's say John 3:16.

 

[civic]

Who said they don't? I could use the 3 definition and apply it to let's say John 3:16.

if you did then you would agree with me and the lexicons that Jesus made atonement for everyone, all the world. you would choose the biblical definition over calvinism