LOL
Judas was not saved but he was chosen
hello
Christ even shed his blood for Judas contrary to your doctrine
An Article on free will
- Thread starter TomL
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Judas was not saved but he was chosen
hello
Christ even shed his blood for Judas contrary to your doctrine
Still nothing there to support your doctrine of unconditionally election.
We do know however God chooses to save those that believe
1 Corinthians 1:21 (ESV) — 21 For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.
So unless you can find a verse which actually states God unconditionally chooses to save, all you have is a man made deceptive theology
that you cannot support biblically.
Azriel
Well-known member
I don't know but I've always wondered after Judas tried to give back the silver coins had he not committed suicide was all hope be lost for him? If there was time before Jesus was arrested do you think he could have gone back and asked for forgiveness and been cleansed of all unrighteousness and had it sin forgiven?
I think Jesus would have forgiven him. The same way He forgave the thief on the cross. And He forgive Peter after he denied Him three times. I heard one time somebody say that we might just be surprised by who we will see in heaven and who we won't see when we get there.
I would guess as even the Jews who had actively called for the crucifixion of Christ could have been forgiven Judas might have had a possibility of forgiveness were his response different
Azriel
Well-known member
We have the key word there is "might" As we won't know this side of the Pearly Gates. Just food for thought. Thanks for the reply.
Yes. You are welcome.
Apparently, you prefer practicing the wicked deed of deleting the Truth (John 14:6) because you slashed off the Word of God a second time. Self-willed people revile King Jesus' majesty (2 Peter 2:9-10).
No Scripture you cite states man has a free-will to choose toward God, but here is the Word of God which clearly states man does not choose God!
The gracious Benefactor, Holy God, of us Christians exclusively produces
- divine choice of we beneficiaries unto salvation, for the Christ of us Christians says
“you did not choose Me, but I chose you” (John 15:16) and “I chose you out of the world” (John 15:19)
AND, Paul is in accord with Jesus’ words for he wrote to the Ephesians “Blessed [be] the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly [places] in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love” (Ephesians 1:3-4)
SO, clearly, Jesus’ words in John 15:16 and John 15:19 state God exclusively chooses us believers by/of/through God - beneficiaries’ faith/belief in Lord Jesus, for the Christ of us Christians says (see also a word about belief/faith (Greek πίστις pistis) and believe (Greek πιστεύω pisteuó))
“This is the work of God, that you believe in Him whom He has sent” (John 6:29)
AND Paul is in accord with Jesus’ words for Paul wrote to the Ephesians “by grace you have been saved through faith; and that not of yourselves, [it is] the gift of God; not as a result of works, so that no one may boast. For we are His work” (Ephesians 2:8-10)
AND Peter is in accord with Jesus’ words for Peter declared “God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; and He made no distinction between us and them, cleansing their hearts by faith” (Acts 15:8-9)
SO, clearly, Jesus’ words in John 6:29 state for us believers to believe in Jesus whom the Father has sent is exclusively by/of/through God - beneficiaries’ fruit of the Spirit/righteous actions/good works, for the Christ of us Christians says
“he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God” (John 3:21)
AND Paul is in accord with Jesus’ words for he wrote to the Philippians “being filled with the fruit of righteousness that [is] by Jesus Christ, to the glory and praise of God” (Philippians 1:11)
SO, clearly, Jesus’ words in John 3:21 state fruit in we believers is exclusively by/of/through God - beneficiaries’ birth by the Holy Spirit, for the Christ of us Christians says
“Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must be born again.’ 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” (John 3:5-8)
AND Peter is in accord with Jesus’ words for he wrote to persons residing as aliens “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3)
SO, clearly, Jesus’ words in John 3:5-8 state we believers being born again is exclusively by/of/through God - beneficiaries’ repent by God’s working, for the Christ of us Christians says
“I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to babes” (Matthew 11:25)
AND the apostles and elders are in accord with Jesus’ words with thier saying, “Well then, God has granted to the Gentiles also the repentance that leads to life” (Acts 11:18)
SO, clearly, Jesus’ words in Matthew 11:25 state that God exclusively causes man to think differently after an encounter with God (repent means to think differently afterward) - beneficiaries’ love by God’s working, for the Christ of us Christians says
“A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another” (John 13:34)
AND John is in accord with Jesus’ words for he wrote “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God” (1 John 4:7, see the phrase “love is from God” meaning God is the source of true love)
AND John expands with his writing of “God is Love, and the one who abides in Love abides in God, and God abides in him” (1 John 4:16, see the phrase “one who abides in Love” is equivocated with “one who abides” “in God” which extends from God’s exclusivity with “God is Love”)
SO, clearly, Jesus’ words in John 13:34 states that the love, true love (John 3:33), the very righteous love, the Godly love within us children of God, this love is exclusively by/of/through God
And here we have the Truth (John 14:6), the love of Christ controls us believers (2 Corinthians 5:14)!
You continue posting that false claim
Deuteronomy 30:11–19 (ESV) — 11 “For this commandment that I command you today is not too hard for you, neither is it far off. 12 It is not in heaven, that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it?’ 13 Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ 14 But the word is very near you. It is in your mouth and in your heart, so that you can do it. 15 “See, I have set before you today life and good, death and evil. 16 If you obey the commandments of the LORD your God that I command you today, by loving the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, then you shall live and multiply, and the LORD your God will bless you in the land that you are entering to take possession of it. 17 But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, 18 I declare to you today, that you shall surely perish. You shall not live long in the land that you are going over the Jordan to enter and possess. 19 I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live,
John 12:40 (KJV 1900) — 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
God blinded men to prevent their belief. Why would God blind someone who had no ability to see?
Why prevent from believing those who had no capacity for belief
Luke notes had men not grown hardened they could have believed
Acts 28:27 (KJV 1900) — 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
Jesus clearly states he hides truth for some as otherwise they would repent and be forgiven
Mark 4:10–12 (ESV) — 10 And when he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, 12 so that “ ‘they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.’ ”
unregenerate men are shown to receive the word with joy and believe
Luke 8:13 (KJV 1900) — 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
Mat 11:21-24 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
John 1:6–7 (KJV 1900) — 6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
John the apostle believes the testimony of John the Baptist is sufficient for faith.
John 5:45–47 (KJV 1900) — 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?
John 4:39 (KJV 1900) — 39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.
How much exegesis is needed to see men believed based upon the woman's testimony
John 17:20 (KJV 1900) — 20 Neither pray I for these alone, but for them also which shall believe on me through their word;
men will be able to believe based on the apostle's testimony
John 20:31 (KJV 1900) — 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
The reading of scripture is sufficient for belief
2 Timothy 3:15 (NIV) — 15 and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.
Ephesians 3:4–11 (NIV) — 4 In reading this, then, you will be able to understand my insight into the mystery of Christ, 5 which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. 7 I became a servant of this gospel by the gift of God’s grace given me through the working of his power. 8 Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ, 9 and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. 10 His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11 according to his eternal purpose that he accomplished in Christ Jesus our Lord.
As is the preaching of it.
Romans 10:10–17 (KJV 1900) — 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God.
Acts 28:23–24 (KJV 1900) — 23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not.
Azriel
Well-known member
2 Corinthians 5:14 For Christ's love compels (urges and impels) us, because we are convinced that one died for all, and therefore all died.
The love that Christ has shown us by his sacrificial death on the cross compels us to be a witness to the Unbeliever. Notice the last part "One died for all" All means all humanity. And when we compel unbelievers we are showing them Christ's love and urging them to choose to believe in him.
Some of Paul's detractors may have been suggesting he and his co-workers were out of their minds. Paul used the phrase "beside ourselves" to suggest that level of insanity (2 Corinthians 5:13). It's to be expected that a non-believer would think it insane for Paul to keep doing the very thing that brought him pain and suffering (1 Corinthians 2:14). Despite all the danger, they simply would not stop preaching about the gospel of Christ to as many people as they could.
Now Paul answers firmly that he is not crazy. Instead, he is compelled to act by the "love of Christ." That is, Christ's love for him and for others is so motivating that Paul cannot bring himself to respond to it in any other way. He is driven—compelled—to keep telling others about it. In some sense, Paul may even be saying that Christ's love literally controls his choices. Christ's love has essentially taken Paul captive to do Christ's work on earth, no matter what Paul may have considered doing otherwise. Because of Christ's love for him and the world, Paul must continue.
Paul and his co-workers for the gospel are absolutely convinced of one simple truth: One has died for all and therefore all died. By this, Paul means that Christ has died to pay for the sins of all humanity and His death has become the death required for all to pay for their personal sin. In a spiritual sense, all who trust in Christ died with Him when He died. Paul is describing what Bible scholars call "substitutionary atonement." Christ, as the perfect sacrifice for sin, died in our place to atone for our sin. His substitution for us makes it possible for us to be forgiven for our sin by God's grace through our faith in Christ (Ephesians 2:8–9). BibleRef
Azriel
Well-known member
As for John 4:6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
No one can come to the father except through Jesus But everyone can come to the father through Jesus. By their own free will choice to accept him as Lord and savior.
Few verses are cited as often as this Scripture. Jesus is preparing His disciples with reassurance, in advance of His arrest and death (John 14:1–4). These words also broadly encourage believers to maintain faith in the face of hardship. Confidence comes to Christians, in part, from knowledge that Jesus is preparing to take us to be with Him. Travel home is usually much less stressful than the outbound trip, since we're so much more familiar with the destination (Romans 8:18; Hebrews 12:2).
In the prior verse (John 14:5), Thomas asked a reasonable question: if we don't know where we're going, how can you say we know the way there? Christ's answer reinforces a doctrine of salvation by grace through faith, as well as denying there are "many paths" to God. Prior to the label "Christians" (Acts 11:26), faith in Jesus was often referred to as "the way" (Acts 24:14).
Thomas' question (John 14:5) assumes the normal pattern of human accomplishment: we determine an end goal and work accordingly. But salvation cannot be accomplished by good works (Titus 3:5). Our sinful natures make it impossible to behave in a way that reconciles us to God (Romans 3:20). Jesus did not tell the disciples they knew the destination—in fact, He said He would come to get them (John 14:3)—but they know "the way" there (John 14:3–4). This is true because the means of salvation is not a process, it is a person. It is through—and only through—the person of Christ. We cannot strive to earn heaven, we can only seek to follow Christ. That is how we are meant to know God (John 14:7).
Paul memorably restates that salvation comes through a person in 2 Corinthians 4:6. Rescue from sin comes through Jesus, not rituals, or accomplishments, or personal virtue. The disciples know how to arrive where Jesus is going because they know Him—they know "the Way" because that Way is Jesus. Eventually, men like Thomas will connect this declaration to Jesus' other teachings, and fully realize the meaning of salvation by grace through faith (John 3:16; 10:10; 11:25–26; 12:44–46; Matthew 16:15–17).
Each component of this statement is given a definite article; both Greek and English refer to "the" way, "the" truth, and "the" life. There is no possibility of translating this comment as Jesus being "one way," or "a truth," or just "life." He doubles down on the idea, in fact, by emphasizing that nobody comes to God "except through [Christ]." Rarely does anyone object to the idea that those who believe in Christ will be saved. What offends many is the suggestion that only those who believe in Christ find salvation. Yet that is the clear teaching of Scripture (Acts 4:12; 1 Timothy 2:5–6).
This is the sixth of seven moments in John's gospel where Jesus invokes the "I Am" terminology. This echoes God's self-identification to Moses (Exodus 3:14). The seventh, and last, "I Am" statement will come later in this same discourse (John 15:1). BibleRef
An added note on 2cor 5:14
2 Corinthians 5:15 (ESV) — 15 and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.
While Christ died for all, all did not live
This proves Christ died even for those not saved refuting the idea of limited atonement
civic
Well-known member
ditto
civic
Well-known member
Excellent point. I do not think the Calvinist will engage in this passage and exegete its meaning.
There are many passages which are problematic for Calvinism
For me, it's a testament to the power of the influence of religion and this world's religious philosophies we are all born into, has over our minds. And is the reason why Jesus, and the Law and Prophets, and Paul warned so pointedly specifically about religious men, "who transform themselves" into Apostles "of Christ", deceivers who "Come in Christ's Name", "who call Jesus Lord, Lord". It's a powerful influence that can only be overcome by choosing to "Put on" the Armor of God, in my view.
13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
17And take the helmet of salvation, and the sword of the Spirit, "which is the word of God": AKA, the Holy Spirit".
In my experience, years ago I too was zealous for the traditions and Philosophies of the religion I adopted, to the same point as BJ52, of completely rejecting any God Inspired Word of Scripture which might bring question to the tradition or philosophy. And one day I noticed that others were doing the same thing as me, but we had "Yielded ourselves" servant to obey different religious sects. So we were not united in belief.
What I found, in seeking the answer to why this is, is that I was convinced by the religious leaders of the religion I adopted, that the "Holy Spirit" was in me, I was eternally saved, therefore, everything I believed must be from God. And other religious men who call Jesus Lord, Lord, believed the same thing, only the religious philosophies of their adopted religion varied from the religious philosophy of the religious sect I adopted.
This confusion is not of God, but of the prince of this world. And upon studying what the "Armor of the Lord" was, I realized something.
I found that when a man has the Word of God in their mind, in their heart, this "is" the Spirit of God, the Holy Spirit. As it is written;
Heb. 4: 11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
2 Tim. 2: 15 Study to shew thyself approved unto God, a workman "that needeth not to be ashamed", rightly dividing the word of truth.
Calvinism, an unbiblical philosophy to be sure, is only one of many doctrines and traditions that exists and promoted by "many" who come in Christ's Name. But it's exposed by the Holy Spirit, AKA, the Word of God when a man turns them inward. As Jesus Himself Said, "Live by" EVERY Word which proceeds from the mouth of God. And not just those Words that can be used to promote one worldly philosophy or another.
Sorry about the Long Post, I just wanted to share some thing I found, after studying apart from the religious influence of this world all together.
Have a great day Rockson.
Rockson
Well-known member
That's OK it was an interesting read.
So can one really trust what God has stated in Calvinism.
Edit by admin my belief when you wrote "Your belief that men are unconditionally chosen to salvation is found nowhere in scripture" because I previously repeatedly stated to you that I believe salvation is entirely conditional upon God's choosing. @Joe, with your hearty agreement (Like) of TomL's post, you have signified your commitment to join yourself into TomL's evil sin of lying and false witness.
Again, the phrase "universal call" is mentioned not in 2 Corinthians 5:20.
Again, the "world" in the context of 2 Corinthians 5:19-20 is exclusively the people that God will convert into the children of God (future believers) because Paul is addressing specifically converts/believers (2 Corinthians 1:1), so 2 Corinthians 5:19-20 is constrained by 2 Corinthians 1:1. This concept should not be too difficult for you and Joe.
In 2 Corinthians 5:20, Paul is addressing specifically converts/believers (2 Corinthians 1:1); therefore, Paul is not addressing unconverted/unbelievers. Anyone who responded to Paul is under "it is God who is at work in you, both to will and to work for His good pleasure" (Philippians 2:13), so for one to be be reconciled to God (2 Corinthians 5:20) is entirely dependent on "he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God” (Lord Jesus Christ, John 3:21).
Lord Jesus Christ says "many are summoned, but few are chosen" (the Word of God, Matthew 22:14).
Now faith is the assurance of things hoped for, the conviction of things not seen (Hebrews 11:1), and in the parable (Matthew 22:2-14), the king represents God, and the king is seen by the guests in the wedding hall. This point is very relevant while reading on below.
The word "faith" or "belief" or "believe" occurs 0 (zero) times in the parable and meaning of the parable as recorded by the Apostle Matthew:
The kingdom of heaven may be compared to a king who gave a wedding feast for his son. And he sent out his slaves to summon those who had been summoned to the wedding feast, and they were unwilling to come. Again he sent out other slaves saying, ‘Tell those who have been summoned, “Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast.”’ But they paid no attention and went their way, one to his own farm, another to his business, and the rest seized his slaves and mistreated them and killed them. But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, ‘The wedding is ready, but those who were summoned were not worthy. ‘Go therefore to the main highways, and as many as you find there, summon to the wedding feast.’ Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, and he said to him, ‘Friend, how did you come in here without wedding clothes?’ And the man was speechless. Then the king said to the slaves, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’ For many are summoned, but few are chosen.
(Matthew 22:2-14)
But look, you wrote "those chosen are those who put on the wedding dress which is the righteousness of faith", but Lord Jesus mentioned not once anything about a man causing himself to do the deed of "put on the wedding dress", so you wickedly adulterate "he who practices the Truth comes to the Light, so that his deeds may be manifested as having been wrought in God” (the Word of God, John 3:21) because your quoted thoughts there result in "he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in [/u]man[/u]” (the wrong word of TomL).
But wait, there is even more evil lurking in your "those chosen are those who put on the wedding dress which is the righteousness of faith". God causes faith/belief in His believers “This is the work of God that you believe in Him whom He has sent” (John 6:29), but your quoted thoughts there result in "This is the work of man that you believe in Him whom He has sent" (the wicked word of TomL).
As recorded in post #1,116, you call "repeat garbage" this wonderful Word of God “This is the work of God that you believe in Him whom He has sent” (John 6:29), and, Joe, you joined yourself to TomL's wicked deeds.
King Jesus conveys God's awesome and mighty exclusive control of choosing man unto man being saved from the wrath of God in this parable (Matthew 22:2-14) for this loving King says He chooses man with:
many are summoned, but few are chosen
(the Word of God, Matthew 22:14)
Yet, your "those chosen are those who put on the wedding dress which is the righteousness of faith" converted the King's blessed words into "many are summoned, but few cause themselves to believe" (the adultering word of TomL).
Completey visible in your heart's treasure about Matthew 22:2-14 is that you reject Lord Jesus Christ's words about God's Sovereignty in the salvation of man, and the Lord says "he who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day" (John 12:48).
See, the punishment of the people who avoided the summons aa the King sent his armies and destroyed those murderers and set their city on fire (Matthew 22:7), so the King did not choose those people for salvation.
Moreover, the man there who was not dressed in wedding clothes (Matthew 22:11) was summoned by God's chosen people (Matthew 22:9-10), yet that man's sin was not covered by the Blood of Christ; in other words, the King did not choose that man for salvation because the king said to the slaves, "Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth." (Matthew 22:13).
God alone provides the wedding dress for the Word of God declares "This cup which is poured out for you is the new covenant in My blood" (Luke 22:20) and "Whoever feeds on my flesh and drinks my blood abides in me, and I in him" (John 6:56); moreover, "God is Love" (1 John 4:8) and "Love covers over a multitude of sins" (1 Peter 4:8).
God causes me to write "the King did not choose that man for salvation" because the Word of God says "many are summoned, but few are chosen" (Matthew 22:14) at the conclusion of the parable.
So, your self-willed (2 Peter 2:9-10) "those chosen are those who put on the wedding dress which is the righteousness of faith" steals God's glory in the salvation of man and your heart places the glory for man's salvation squarly in man's "I chose Jesus", yet the Word of God declares "I am YHWH, that is My name; I will not give My glory to another" (Isaiah 42:8).
You lie about the Word of God recorded in Matthew 22:2-14 as demonstrated in the above.
You show no sign of repentance for your addition/subtraction from Revelation 22:17! In Revelation 22:17, the ONLY participants identified in the exchange are The Spirit and the Bride saying “Come.”. We are told of the presence of Holy God and the saints ("holy ones") only in Revelation 22:17. In your self will, you conveyed that unholy ones are present in Revelation 22:17, TomL, so you added to Revelation carries dire consequences (Revelation 22:18-19). Joe, you bound yourself to TomL's doctrine.
In 1 Corinthians 1:21, "believe" is governed by this blessedly wonderful Word of God “This is the work of God that you believe in Him whom He has sent” (John 6:29)!
None of those passages that you quoted states that man can choose God unto salvation, so your spirit is clearly evident because your heart falsifies the Word of God (1 John 4:1).
The Word of God explicitly excludes man from being able to choose God unto salvation with Christ's powerful:
We Christians are blessed of God to be chosen by Lord Jesus without us being required to do any kind of work because the Word of God says "you did not choose Me, but I chose you" (Lord Jesus Christ, John 15:16) and "I chose you out of the world" (Lord Jesus Christ, John 15:19, includes salvation)! PRAISE BE TO THE LORD GOD ALMIGHTY!!![/b]
Again, the phrase "universal call" is mentioned not in 2 Corinthians 5:20.
Again, the "world" in the context of 2 Corinthians 5:19-20 is exclusively the people that God will convert into the children of God (future believers) because Paul is addressing specifically converts/believers (2 Corinthians 1:1), so 2 Corinthians 5:19-20 is constrained by 2 Corinthians 1:1. This concept should not be too difficult for you and Joe.
In 2 Corinthians 5:20, Paul is addressing specifically converts/believers (2 Corinthians 1:1); therefore, Paul is not addressing unconverted/unbelievers. Anyone who responded to Paul is under "it is God who is at work in you, both to will and to work for His good pleasure" (Philippians 2:13), so for one to be be reconciled to God (2 Corinthians 5:20) is entirely dependent on "he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God” (Lord Jesus Christ, John 3:21).
Lord Jesus Christ says "many are summoned, but few are chosen" (the Word of God, Matthew 22:14).
Now faith is the assurance of things hoped for, the conviction of things not seen (Hebrews 11:1), and in the parable (Matthew 22:2-14), the king represents God, and the king is seen by the guests in the wedding hall. This point is very relevant while reading on below.
The word "faith" or "belief" or "believe" occurs 0 (zero) times in the parable and meaning of the parable as recorded by the Apostle Matthew:
The kingdom of heaven may be compared to a king who gave a wedding feast for his son. And he sent out his slaves to summon those who had been summoned to the wedding feast, and they were unwilling to come. Again he sent out other slaves saying, ‘Tell those who have been summoned, “Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast.”’ But they paid no attention and went their way, one to his own farm, another to his business, and the rest seized his slaves and mistreated them and killed them. But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, ‘The wedding is ready, but those who were summoned were not worthy. ‘Go therefore to the main highways, and as many as you find there, summon to the wedding feast.’ Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, and he said to him, ‘Friend, how did you come in here without wedding clothes?’ And the man was speechless. Then the king said to the slaves, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’ For many are summoned, but few are chosen.
(Matthew 22:2-14)
But look, you wrote "those chosen are those who put on the wedding dress which is the righteousness of faith", but Lord Jesus mentioned not once anything about a man causing himself to do the deed of "put on the wedding dress", so you wickedly adulterate "he who practices the Truth comes to the Light, so that his deeds may be manifested as having been wrought in God” (the Word of God, John 3:21) because your quoted thoughts there result in "he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in [/u]man[/u]” (the wrong word of TomL).
But wait, there is even more evil lurking in your "those chosen are those who put on the wedding dress which is the righteousness of faith". God causes faith/belief in His believers “This is the work of God that you believe in Him whom He has sent” (John 6:29), but your quoted thoughts there result in "This is the work of man that you believe in Him whom He has sent" (the wicked word of TomL).
As recorded in post #1,116, you call "repeat garbage" this wonderful Word of God “This is the work of God that you believe in Him whom He has sent” (John 6:29), and, Joe, you joined yourself to TomL's wicked deeds.
King Jesus conveys God's awesome and mighty exclusive control of choosing man unto man being saved from the wrath of God in this parable (Matthew 22:2-14) for this loving King says He chooses man with:
many are summoned, but few are chosen
(the Word of God, Matthew 22:14)
Yet, your "those chosen are those who put on the wedding dress which is the righteousness of faith" converted the King's blessed words into "many are summoned, but few cause themselves to believe" (the adultering word of TomL).
Completey visible in your heart's treasure about Matthew 22:2-14 is that you reject Lord Jesus Christ's words about God's Sovereignty in the salvation of man, and the Lord says "he who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day" (John 12:48).
See, the punishment of the people who avoided the summons aa the King sent his armies and destroyed those murderers and set their city on fire (Matthew 22:7), so the King did not choose those people for salvation.
Moreover, the man there who was not dressed in wedding clothes (Matthew 22:11) was summoned by God's chosen people (Matthew 22:9-10), yet that man's sin was not covered by the Blood of Christ; in other words, the King did not choose that man for salvation because the king said to the slaves, "Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth." (Matthew 22:13).
God alone provides the wedding dress for the Word of God declares "This cup which is poured out for you is the new covenant in My blood" (Luke 22:20) and "Whoever feeds on my flesh and drinks my blood abides in me, and I in him" (John 6:56); moreover, "God is Love" (1 John 4:8) and "Love covers over a multitude of sins" (1 Peter 4:8).
God causes me to write "the King did not choose that man for salvation" because the Word of God says "many are summoned, but few are chosen" (Matthew 22:14) at the conclusion of the parable.
So, your self-willed (2 Peter 2:9-10) "those chosen are those who put on the wedding dress which is the righteousness of faith" steals God's glory in the salvation of man and your heart places the glory for man's salvation squarly in man's "I chose Jesus", yet the Word of God declares "I am YHWH, that is My name; I will not give My glory to another" (Isaiah 42:8).
You lie about the Word of God recorded in Matthew 22:2-14 as demonstrated in the above.
You show no sign of repentance for your addition/subtraction from Revelation 22:17! In Revelation 22:17, the ONLY participants identified in the exchange are The Spirit and the Bride saying “Come.”. We are told of the presence of Holy God and the saints ("holy ones") only in Revelation 22:17. In your self will, you conveyed that unholy ones are present in Revelation 22:17, TomL, so you added to Revelation carries dire consequences (Revelation 22:18-19). Joe, you bound yourself to TomL's doctrine.
In 1 Corinthians 1:21, "believe" is governed by this blessedly wonderful Word of God “This is the work of God that you believe in Him whom He has sent” (John 6:29)!
None of those passages that you quoted states that man can choose God unto salvation, so your spirit is clearly evident because your heart falsifies the Word of God (1 John 4:1).
The Word of God explicitly excludes man from being able to choose God unto salvation with Christ's powerful:
- "you did not choose Me, but I chose you" (Lord Jesus Christ, John 15:16), so God chooses people to be friends (John 15:15, the prior verse) and to believe (John 6:29) and to be born again (John 3:3-8) and for righteous works (John 3:21, John 15:5) and to repent (Matthew 11:25) and to love (John 13:34) and unto salvation (John 15:19 the same passage).
- "I chose you out of the world" (Lord Jesus Christ, John 15:19, includes salvation), so God exclusively chooses people unto salvation.
- "What I say to you I say to all" (Lord Jesus Christ, Mark 13:37 - Jesus had taken the Apostles Peter, Andrew, James, and John aside in private and said this), so all the blessings of God mentioned above are to all believers in all time.
We Christians are blessed of God to be chosen by Lord Jesus without us being required to do any kind of work because the Word of God says "you did not choose Me, but I chose you" (Lord Jesus Christ, John 15:16) and "I chose you out of the world" (Lord Jesus Christ, John 15:19, includes salvation)! PRAISE BE TO THE LORD GOD ALMIGHTY!!![/b]
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Rather it would be a wicked lie should you pretend not to believe in unconditional election. Additionally it is lacking in forthrightness to switch from the issue of election to salvation.
Are you going to deny you believe in unconditional election?
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Again Paul is not appealing to believers to be reconciled
2 Corinthians 5:19–20 (KJV 1900) — 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. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
world kosmos has no meaning of the elect
Here is Badg
κόσμος, ου, ὁ (Hom.+; inscr., pap., LXX)—1. adornment, adorning (Hom.+; Diod. S. 20, 4, 5 τῶν γυναικῶν τὸν κόσμον; Dit., Or. 531, 13; PEleph. 1, 4; PSI 240, 12 γυναικεῖον κόσμον; LXX; Philo, Migr. Abr. 97 γυναικῶν κ.; Jos., Ant. 1, 250; 15, 5; Test. Jud. 12:1) of women’s attire, etc. ὁ ἔξωθεν. . . κόσμος external adorning 1 Pt 3:3 (Vi. Hom. 4 of the inward adornment of a woman, beside σωφροσύνη; Crates, Ep. 9; Pythag., Ep. 11, 1; Plut., Mor. 141E).
2. in philosoph. usage the world as the sum total of everything here and now, the (orderly) universe (so, acc. to Plut., Mor. 886B, as early as Pythagoras; certainly Heraclitus, fgm. 66; Pla., Gorg. 508A, Phaedr. 246C; Chrysipp., fgm. 527 v. Arnim κόσμος σύστημα ἐξ οὐρανοῦ καὶ γῆς καὶ τῶν ἐν τούτοις περιεχομένων φύσεων. Likew. Posidonius in Diog. L. 7, 138; Ps.-Aristot., De Mundo 2 p. 391b, 9ff; 2 and 4 Macc; Wsd; Ep. Arist. 254; Philo, Aet. M. 4; Jos., Ant. 1, 21; Test. 12 Patr.; Sib. Or. 7, 123.—The other philosoph. usage, in which κ. denotes the heaven in contrast to the earth, is prob. without mng. for our lit. [unless perh. Phil 2:15 κ.=‘sky’?]). ἡ ἀέναος τοῦ κ. σύστασις the everlasting constitution of the universe 1 Cl 60:1 (cf. Dit., Or. 56, 48 εἰς τὸν ἀέναον κ.). Sustained by four elements Hv 3, 13, 3. πρὸ τοῦ τὸν κ. εἶναι before the world existed J 17:5. ἀπὸ καταβολῆς κόσμου from the beginning of the world Mt 13:35 v.l. (the text omits κόσμου); 25:34; Lk 11:50; Hb 4:3; 9:26; Rv 13:8; 17:8. Also ἀπʼ ἀρχῆς κ. Mt 24:21 or κτίσεως κ. Ro 1:20.—B 5:5 ἀπὸ καταβ. κ. evidently means at the foundation of the world (cf. Windisch, Hdb. ad loc.). πρὸ καταβολῆς κ. before the foundation of the world J 17:24; Eph 1:4; 1 Pt 1:20 (on the uses w. καταβολή s. that word, 1). οὐδὲν εἴδωλον ἐν κ. there is (really) no such thing as an idol in the world 1 Cor 8:4. Of the creation in its entirety 3:22. ὁ κόσμος ὅλος=πᾶσα ἡ κτίσις (Sallust. 21 p. 36, 13) Hs 9, 14, 5. φωστῆρες ἐν κόσμῳ stars in the universe Phil 2:15 (s. above). Esp. of the universe as created by God (Epict. 4, 7, 6 ὁ θεὸς πάντα πεποίηκεν, τὰ ἐν τῷ κόσμῳ καὶ αὐτὸν τὸν κόσμον ὅλον; Wsd 9:9; 2 Macc 7:23 ὁ τοῦ κ. κτίστης; 4 Macc 5:25) ὁ ποιήσας τὸν κ. who has made the world Ac 17:24. ὁ κτίστης τοῦ σύμπαντος κ. 1 Cl 19:2; ὁ κτίσας τὸν κ. Hv 1, 3, 4; cf. m 12, 4, 2. ὁ τοῦ παντὸς κ. κυριεύων B 21:5. Christ is called παντὸς τοῦ κ. κύριος 5:5. The world was created for the sake of the church Hv 2, 4, 1.—The universe, as the greatest space conceivable, is not able to contain someth. (Philo, Ebr. 32) J 21:25.
3. the world as the sum total of all beings above the level of the animals θέατρον ἐγενήθημεν (i.e. οἱ ἀπόστολοι) τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Cor 4:9. Here the world is divided into angels and men (cf. the Stoic definition of the κόσμος in Stob., Ecl. I p. 184, 8 τὸ ἐκ θεῶν καὶ ἀνθρώπων σύστημα; likew. Epict. 1, 9, 4.—Acc. to Ocellus Luc. c. 37, end, the κ. consists of the sphere of the divine beyond the moon and the sphere of the earthly on this side of the moon).
4. the world as the earth, the planet upon which we live (Dit., Syll.3 814, 31 [67 AD] Nero, ὁ τοῦ παντὸς κόσμου κύριος, Or. 458, 40 [=Inschr. v. Priene 105]; 2 Macc 3:12; Jos., Ant. 9, 241; 10, 205).
a. gener. Mk 16:15. τὰς βασιλείας τοῦ κ. Mt 4:8; ἐν ὅλῳ τῷ κ. 26:13. Cf. 13:38; Mk 14:9; Hs 9, 25, 2. τὸ φῶς τοῦ κ. τούτου the light of this world (the sun) J 11:9. In rhetorical exaggeration ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τ. κόσμῳ Ro 1:8 (cf. the Egypt. grave inscr. APF 5, ’13, 169 no. 24, 8 ὧν ἡ σωφροσύνη κατὰ τὸν κ. λελάληται). Abraham as κληρονόμος κόσμου heir of the world 4:13.—Cf. 1 Cor 14:10; Col 1:6. ἡ ἐν τῷ κ. ἀδελφότης the brotherhood in the (whole) world 1 Pt 5:9. ἐγένετο ἡ βασιλεία τοῦ κ. τοῦ κυρίου ἡμῶν our Lord has assumed the sovereignty of the world Rv 11:15. τά ἔθνη τοῦ κ. (not LXX, but prob. rabbinic אִמּוֹת הָעוֹלָם=humankind apart fr. Israel; Billerb. II 191; Dalman, Worte 144f) the heathen in the world Lk 12:30. In this line of development, κόσμος alone serves to designate the pagan world Ro 11:12, 15.—Other worlds (lands) beyond the ocean 1 Cl 20:8.—In several of these pass. the mng. was
b. the world as the habitation of mankind (as Sib. Or. 1, 160). So also Hs 9, 17, 1f. εἰσέρχεσθαι εἰς τὸν κ. of entrance into the world by being born 1 Cl 38:3. ἐκ τοῦ κ. ἐξελθεῖν leave this present world (Philo, Leg. All. 3, 5 ἔξω τ. κόσμου φεύγειν) 1 Cor 5:10b; 2 Cl 8:3. γεννηθῆναι εἰς τὸν κ. be born into the world J 16:21. ἕως ἐσμὲν ἐν τούτῳ τῷ κ. 2 Cl 8:2. οὐδὲν εἰσφέρειν εἰς τὸν κ. (Philo, Spec. Leg. 1, 294 τὸν μηδὲν εἰς τὸν κόσμον εἰσενηνοχότα) 1 Ti 6:7. πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κ. 2 J 7.—J 12:25.
c. earth, world in contrast to heaven (Dio Chrys. 19 [36], 59) ἐν τῷ κόσμῳ τούτῳ 2 Cl 19:3.—Esp. when mention is made of the preëxistent Christ, who came fr. the other world into the κόσμος. So, above all, in John (Bultmann, Reg. I κόσμος) ἔρχεσθαι εἰς τὸν κ. (τοῦτον) J 6:14; 9:39; 11:27; 16:28a; 18:37; specif. also come into the world as light 12:46; 1:9; 3:19. Sending of Jesus into the world 3:17a; 10:36; 1J 4:9. His εἶναι ἐν τῷ κόσμῳ J 9:5a. Leaving the world and returning to the Father 13:1; 16:28b. His kingship is not ἐκ τοῦ κ. τούτου of this world 18:36a, b.—Also Χρ. Ἰησοῦς ἦλθεν εἰς τ. κόσμον 1 Ti 1:15; cf. ἐπιστεύθη ἐν κόσμῳ (opp. ἀνελήμφθη ἐν δόξῃ) 3:16.—εἰσερχόμενος εἰς τὸν κ. Hb 10:5.
d. the world outside in contrast to one’s home PK 3 p. 15, 13; 19.
5. the world as mankind (Sib. Or. 1, 189)—a. gener. οὐαί τῷ κ. ἀπὸ τῶν σκανδάλων woe to mankind because of vexations Mt 18:7; τὸ φῶς τοῦ κ. the light for mankind 5:14; cf. J 8:12; 9:5. ὁ σωτὴρ τοῦ κ. 4:42; 1J 4:14 (this designation is found in the inscrs., esp. oft. of Hadrian [WWeber, Untersuchungen z. Geschichte des Kaisers Hadrianus ’07, 225; 226; 229]).—J 1:29; 3:17b; 17:6.—κρίνειν τὸν κ. (Sib. Or. 4, 184) Ro 3:6; B 4:12; cf. Ro 3:19. ἡ ἁμαρτία εἰς τὸν κ. εἰσῆλθεν 5:12; likew. θάνατος εἰσῆλθεν εἰς τὸν κ. 1 Cl 3:4 (Wsd 2:24; 14:14). Cf. Ro 5:13; 1 Cor 1:27f. περικαθάρματα τοῦ κ. the refuse of mankind 4:13.—6:2a, b (Sallust. 21 p. 36, 13 the souls of the virtuous, together w. the gods, will rule the whole κόσμος); 2 Cor 1:12; 5:19; Js 2:5; 1J 2:2; 4:1, 3. ἀρχαῖος κόσμος the men of the ancient world 2 Pt 2:5a; cf. b; 3:6.—ὅλος ὁ κ. all the world, everybody Ac 2:47 D. Likew. ὁ κόσμος (cf. Philo, De Prov. in Euseb., Pr. Ev. 8, 14, 58) ὁ κ. ὀπίσω αὐτοῦ ἀπῆλθεν J 12:19. ἐγὼ παρρησίᾳ λελάληκα τῷ κ. 18:20; cf. 7:4; 14:22.
b. of all mankind, but especially of believers, as the object of God’s love J 3:16, 17c; 6:33, 51; 12:47.
6. the world as the scene of earthly joys, possessions, cares, sufferings (cf. 4 Macc 8:23) τὸν κ. ὅλον κερδῆσαι gain the whole world Mt 16:26; Mk 8:36; Lk 9:25; 2 Cl 6:2 (cf. Procop. Soph., Ep. 137 the whole οἰκουμένη is an unimportant possession compared to ἀρετή). τὰ τερπνὰ τοῦ κ. the delightful things in the world IRo 6:1. οἱ χρώμενοι τὸν κ. ὡς μὴ καταχρώμενοι those who use the world as though they were not using it to the full 1 Cor 7:31a. ἔχειν τὸν βίον τοῦ κ. possess worldly goods 1J 3:17. τὰ τοῦ κόσμου the affairs of the world 1 Cor 7:33f; cf. 1J 2:15f. The latter pass. forms an easy transition to the large number of exprs. (esp. in Paul and John) in which
7. the world, and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds w. anything divine, ruined and depraved (Herm. Wr. 6, 4 [the κόσμος is τὸ πλήρωμα τῆς κακίας]; 13, 1 [ἡ τοῦ κ. ἀπάτη], in Stob. p. 428, 24 Sc.; En. 48, 7; Test. Iss. 4:6; Hdb., exc. on J 1:10; Bultmann 33-5.—Cf. Sotades Maronita [III BC] 11 Diehl: the κόσμος is unjust and hostile to great men) IMg 5:2; IRo 2:2. ὁ κόσμος οὗτος this world (in contrast to the other world) J 8:23; 12:25, 31a; 13:1; 16:11; 18:36; 1J 4:17; 1 Cor 3:19; 5:10a; 7:31b; Hv 4, 3, 2ff; D 10:6; 2 Cl 5:1, 5; (opp. ὁ ἅγιος αἰών) B 10:11. ‘This world’ is ruled by the ἄρχων τοῦ κ. τούτου the prince of this world, the devil J 12:31b; 16:11; without τούτου 14:30. Cf. also ὁ κ. ὅλος ἐν τῷ πονηρῷ κεῖται the whole world lies in the power of the evil one 1J 5:19. Cf. 4:4; also ὁ αἰὼν τοῦ κ. τούτου Eph 2:2 (s. αἰών 4).—The Christian must have nothing to do with this world of sin and separation fr. God: instead of desiring it IRo 7:1, one is to ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κ. keep oneself unstained by the world Js 1:27. ἀποφεύγειν τὰ μιάσματα τοῦ κ. 2 Pt 2:20; cf. 1:4 (s. ἀποφεύγω).—Pol 5:3. ἡ φιλία τοῦ κ. ἔχθρα τ. θεοῦ ἐστιν Js 4:4a; cf. b. When he takes this attitude the Christian is naturally hated by the world IRo 3:3; J 15:18, 19a, d; 17:14a; 1J 3:13, as his Lord was hated J 7:7; 15:18. Cf. 1:10c; 14:17; 16:20.—Also in Paul: God and world in opposition τὸ πνεῦμα τοῦ κ. and τὸ πνεῦμα τὸ ἐκ θεοῦ the spirit of the world and the Spirit that comes fr. God 1 Cor 2:12. ἡ κατὰ θεὸν λύπη and ἡ τοῦ κ. λύπη godly grief and worldly grief 2 Cor 7:10. The world is condemned by God 1 Cor 11:32; but also the object of the divine plan of salvation 2 Cor 5:19; cf. 1 Cl 9:4. The Christian is dead as far as this world is concerned: διʼ οὗ (i.e. Ἰ. Χρ.) ἐμοὶ κ. ἐσταύρωται κἀγὼ κόσμῳ through Christ the world has been crucified for me, and I have been (crucified) to the world Gal 6:14. For στοιχεῖα τοῦ κ. Col 2:8, 20 s. στοιχεῖον.—The use of κ. in this sense is even further developed in John. The κ. stands in opposition to God 1J 2:15f and hence is incapable of knowing God J 17:25; cf. 1J 4:5, and excluded fr. Christ’s intercession J 17:9. Neither Christ himself 17:14c, 16b; 14:27, nor his own 15:19b; 17:14b, 16a; 1J 3:1 belong in any way to the ‘world’. Rather Christ has chosen them ‘out of the world’ J 15:19c, even though for the present they must still live ‘in the world’ 17:11b; cf. vss. 15, 18b. All the trouble that they must undergo because of this, 16:33a, means nothing compared w. the victorious conviction that Christ (and the believers w. him) has overcome ‘the world’ vs. 33b; 1J 5:4f, and that it is doomed to pass away 2:17 (Kephal. I 154, 21: the κόσμος τῆς σαρκός will pass away).
8. totality, sum total (Dit., Syll.3 850, 10 τὸν κόσμον τῶν ἔργων; Pr 17:6a) ὁ κ. τῆς ἀδικίας ἡ γλῶσσα καθίσταται the tongue becomes (or proves to be) the sum total of iniquity Js 3:6 (so, approx., in recent times Meinertz; FHauck.—MDibelius, Windisch and ASchlatter find mng. 7 here, while ACarr, Exp. 7th Ser. VIII ’09, 318ff thinks of mng. 1). Χρ. τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σῳζομένων σωτηρίας παθόντα Christ, who suffered or died (s. πάσχω 3aα) for the salvation of the sum total of those who are saved MPol 17:2.—FBytomski, D. genet. Entwicklung des Begriffes κόσμος in d. Hl. Schrift: Jahrb. für Philos. und spekul. Theol. 25, ’11, 180-201; 389-413 (only the OT); CSchneider, Pls u. d. Welt: Αγγελος IV ’32, 11-47; EvSchrenck, Der Kosmos-Begriff bei Joh.: Mitteilungen u. Nachrichten f. d. evang. Kirche in Russland 51, 1895, 1-29; RLöwe, Kosmos u. Aion ’35; RBultmann, D. Verständnis v. Welt u. Mensch im NT u. im Griechentum: ThBl 19, ’40, 1-14; GBornkamm, Christus u. die Welt in der urchr. Botschaft: ZThK 47, ’50, 212-26; RVölkl, Christ u. Welt nach dem NT ’61; GJohnston, οἰκουμένη and κ. in the NT, NTS 10, ’64, 352-60; NHCassem, ibid. 19, ’72/’73, 81-91; HSasse, TW III 867-96. M-M. B. 13; 440.
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), 445–447.
Here is how the word world is used
Kosmos The mass of mankind opposed to God John 17:6, 9, 14; 25; John 12:47; 1 John 5:19
Compare John’s use of the term World in John 12:47, 48 This parallel passage shows John’s use of world cannot be limited to the elect alone
With respect to the use of kosmos in the Gospel of John, Carson pointed out the word characteristically means human beings in rebellion against God.65 In John’s prologue kosmos means apostate humanity in rebellion against God. In John 1:29, the sins of the “world” are what must be atoned for.66 In Jn 3:16, the world is spoken of as being loved and condemned, and then some are saved out of it. The latter two outcomes occur because of either belief or unbelief according to Jn 3:18. John 3:19 is consistent with Jn 3:18. No linguistic, exegetical, or theological grounds exist for reducing the meaning of “world” to “the elect.” In fact, in John 17:6, the elect are defined over against the world. Owen made John 3:16 read, “God so loved those he chose out of the world,” which changes the sense of the verse into the opposite of its intended meaning. To make the meaning of “world” here “the elect” is to commit a logical and linguistic mistake of confusing categories.67
Whosoever Will (p. 80). B&H Publishing Group. Kindle Edition.
Metonymically, the world meaning the inhabitants of the earth, men, mankind (Matt. 5:14; 13:38; John 1:29; 3:16; Rom. 3:6, 19; 1 Cor. 4:13; 2 Cor. 5:19; Heb. 11:7; 2 Pet. 2:5; 1 John 2:2).
Complete word study dictionary
(3) all of humanity (Matt. 5:14; John 3:16; 1 Cor. 4:13); Holman treasury of bible words
the inhabitants of the world: θεατρον εγενηθημεν τω κοσμω και αγγελοις και ανθρωποις, 1 Corinthians 4:9 (Winer's Grammar, 127 (121)); particularly the inhabitants of the earth, men, the human race (first so in Sap. (e.g.10:1)): Matthew 13:38; 18:7; Mark 14:9; John 1:10, 29 (36 L in brackets); 3:16f; 6:33,51; 8:26; 12:47; 13:1; 14:31; 16:28; 17:6,21,23; Romans 3:6,19; 1 Corinthians 1:27f
Thayers Greek English lexicon
(c) by metonymy, the "human race, mankind," e.g., Matt. 5:14; John 1:9 [here "that cometh (RV, 'coming') into the world" is said of Christ, not of "every man;" by His coming into the world He was the light for all men]; John 1:10; John 3:16, 17 (thrice),19; John 4:42, and frequently in Rom. 1 Cor. and 1 John; Vines expository dictionary
a study of κόσμος [world] in the fourth Gospel. The “world” is pictured as mankind in general (John 7:24; 12:19, etc.) and is seen in a twofold relation to Christ. Primarily it denotes those who have rebelled against God (John 17:25) and have followed their “ruler,” Satan (John 12:31; 14:30; 16:11); as such it is dominated by wickedness (John 7:7) and has rejected Jesus (John 1:10) and his disciples (John 15:18; 17:14). On the other hand, however, it is still the object of God’s love (John 3:16) and salvation (John 3:17; 12:41), and Jesus came to provide life for it (John 1:29; 6:33). The disciples are to continue Jesus’ salvific mission to the world (John 17:17-19) Grant Osborne Exegetical notes on Calvinism
John 12:47–48 (ESV) — 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.
The world is contrary to God and those that are his
The world knew not Christ (John 1:10).
The world hates Christ (John 7:7).
The world’s works are evil (John 7:7).
Unsaved Jews were of this world (John 8:23).
Satan is the prince of this world (John 12:31, 14:30, 16:11).
Christ’s own are distinguished from the world (John 13:1, 14:19, 22).
The world cannot receive the Holy Spirit (John 14:17).
The world hates the disciples (John 15:18, 17:14).
The disciples were not of the world (John 15:19, 17:16). The world brings tribulation (John 16:33).
The disciples were out of the World (John 17:6).
Christ prayed not for the world when he prayed for his own (John 17:9).
Christ is not of the world (John 17:16).
The world did not know God John (John 17:25)
It never anywhere means the elect
