Arminian perspective on Gods Sovereignty and mans free will

[Presby02]

πάς
pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.
(I) Includes the idea of oneness, a totality or the whole, the same as hólos (G3650), the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.
(A) Sing. before a subst. with the art. (Mat_6:29; Mat_8:32; Mrk_5:33; Luk_1:10; Luk_4:25; Jhn_8:2; Act_1:8; Rom_3:19; Rom_4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat_3:5; Mrk_1:5; Luk_2:1). With proper nouns, sometimes without the art. (Mat_2:3; Rom_11:26). After a subst. with the art. (Jhn_5:22; Rev_13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal_5:14; 1Ti_1:16).
(B) Pl. (1) Before a subst. or other word. (a) A subst.: With the art. implying a def. number (Mat_1:17, "all the generations"; Mat_4:8; Mrk_3:28; Luk_1:6; Act_5:20; Rom_1:5). Without the art., where the idea of number is then indef. as], pántes ánthrōpoi (ánthrōpoi [G444 men, people) meaning all mankind indef. (Act_22:15; Rom_5:12, Rom_5:18), pántes ággeloi (ággeloi [G32], angels; Theoú [G2316], of God) meaning all angels of God (Heb_1:6); pánta éthnē (éthnē [G1484], nations) meaning all nations (Rev_14:8). (b) A part. with the art. as subst. (Mat_4:24; Mat_11:28; Luk_1:66, Luk_1:71; Jhn_18:4; Act_2:44). (c) Before other words and periphrases with the art. in place of a subst., i.e, poss. pron. as pánta tá emá (emá [G1700], mine), all things that are mine (Luk_15:31; Jhn_17:10); with a prep. as pási toís en tḗ oikía ([G3614], house), to all those in the house (Mat_5:15); with an adv., pánta . . . tá hṓde (hṓde, [G5602], in this spot), meaning all the things which are done on the spot or here (Col_4:9). (2) After a subst. or other word. (a) A subst. with the art. as def. tás póleis pásas (tás póleis [G4172], the cities) meaning all the cities of that region (Mat_9:35). Without the art. with a proper noun as Athēnaíoi dé pántes (Athēnaíoi [G117], Athenians) meaning all the Athenians (Act_17:21). (b) After a part. with the art. of subst. as en toís hēgiasménois pásin (en [G1722], in; toís hēgiasménois [G37], the sanctified ones) meaning all the sanctified ones (Act_20:32). (c) With a prep., hoi ún emoí pántes (hoi, they; sún [G4862], with; emoí [G1698], me), meaning all those with me (Gal_1:2). (3) Between the art. and subst. as emphatic (Act_19:7; Act_27:37). (4) Before or after a personal or demonstrative pron., as hēmeís pántes, we all (Jhn_1:16); pántes hēmeís, all we (Act_2:32); pántes humeís, all you (Mat_23:8; Luk_9:48); hoútoi pántes, these all (Act_1:14); pántas autoús, all of them (Act_4:33); autṓn pántōn, all of them (1Co_15:10); taúta pánta, all these things (Mat_4:9; Luk_12:30); pánta taúta, all these things (Mrk_7:23). (5) Used in an absolute sense: (a) With the art., hoi pántes, they all, meaning all those definitely mentioned (Mrk_14:64; Rom_11:32; 1Co_10:17; Eph_4:13; Php_2:21. Neut. tá pánta, all things, meaning: (i) The universe or whole creation (Rom_11:36; 1Co_8:6; Eph_3:9; Col_1:16; Heb_1:3; Rev_4:11); metaphorically of the new spiritual creation in Christ (2Co_5:17-18); metonymically for all created rational beings, all men, hoi pántes (Gal_3:22; Eph_1:10, Eph_1:23, all the followers of Christ; Col_1:20; 1Ti_6:13). (ii) Generally, all things before mentioned or implied, such as the sum of one's teaching (Mrk_4:11); all the necessities and comforts of life (Act_17:25; Rom_8:32; 1Co_9:22; 1Co_12:6; 2Co_4:15; Eph_5:13; Php_3:8; Col_3:8). (iii) As a predicate of a proper noun, ho Theós tá pánta en pásin (ho Theós [G2316], the God; tá pánta en pásin, all in all), meaning above all, supreme (1Co_15:28). (b) Without the art. pántes, all, meaning all men (Mat_10:22, "be hated of all"; Mrk_2:12; Mrk_10:44; Luk_2:3, "all went," a hyperbole meaning many of the inhabitants of Judea; Luk_3:15; Jhn_2:15, Jhn_2:24). Neut., pánta, all things (Mat_8:33; Mrk_4:34; Luk_3:20; Jhn_4:25, Jhn_4:45; Act_10:39; 1Co_16:14, pánta humṓn, meaning all your actions, whatever you do;

All means all friend.

Joh 3:16 For thus God loved the world, so that [son his only born he gave], that every one trusting in him, should not perish, but should have [life eternal].

J.

So it's descriptive not prescriptive. Itt simply states God loves the world so He sends His Son to save those trusting in Him right????

 

[Johann]

So it's descriptive not prescriptive. Itt simply states God loves the world so He sends His Son to save those trusting in Him right????

No mention of the "elect" here.

Other sheep (alla probata). Sheep, not goats, but “not of this fold” (ek tēs aulēs tautēs). See Jhn_10:1 for aulē. Clearly “his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere” (Westcott). Christ’s horizon takes in all men of all races and times (Jhn_11:52; Jhn_12:32). The world mission of Christ for all nations is no new idea with him (Mat_8:11; Luk_13:28). God loved the world and gave his Son for the race (Jhn_3:16).
RWP.



John 3:1-2 – Jesus is speaking to Nicodemus, a Pharisee and ruler of the Jews, indicating the conversation initially takes place with a Jewish audience.

John 3:3-7 – Jesus speaks of being "born again" (or "born from above"), which Nicodemus struggles to understand.

John 3:14-15 – The reference to Moses lifting the serpent (Numbers 21:9) is a Jewish typology, implying that just as the Israelites who looked upon the bronze serpent were healed, so too those who believe in Christ will have eternal life.

John 3:16 – The focus shifts from Nicodemus to a broader statement about the "world" (κόσμος), introducing a more universal scope.

2. Meaning of "the World" (ὁ κόσμος) in John 3:16
The term κόσμος in the Johannine writings can have different meanings based on context:

Humanity in general

John 1:29 – "Behold, the Lamb of God, who takes away the sin of the world." (κόσμος appears to mean all humanity, not just Jews or elect.)

1 John 2:2 – "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."
The fallen world system opposed to God

John 15:18-19 – "If the world hates you, you know that it has hated Me before it hated you."

John 17:9 – "I am not praying for the world, but for those whom You have given Me."
The elect within the world

John 6:33 – "For the bread of God is He who comes down from heaven and gives life to the world." (This life is not given to every individual without exception but to those who believe.)

John 12:32 – "And I, if I be lifted up from the earth, will draw all men unto Me." ("All men" must be understood in context.)

Who Does John 3:16 Apply To?
John 3:16 does not mean universal salvation but states that whoever believes in Christ will not perish.
The offer is universal, but the benefit is conditional—only "whoever believes" (πᾶς ὁ πιστεύων).

Gentiles are included in this offer:
Acts 10:34-35 – "God is no respecter of persons, but in every nation, the one who fears Him and works righteousness is acceptable to Him."

Romans 10:12 – "For there is no distinction between Jew and Greek, for the same Lord is Lord of all, abounding in riches to all who call upon Him."

4. Cross-References on Who Receives Eternal Life
Only believers in Christ receive eternal life:

John 3:18 – "He that believes on Him is not condemned: but he that does not believe is condemned already."
John 3:36 – "He that believes on the Son has eternal life; but he that does not obey the Son will not see life, but the wrath of God remains on him."
Jesus' mission included both Jews and Gentiles:

John 10:16 – "I have other sheep that are not of this fold; I must bring them also." (Likely a reference to Gentiles.)
Matthew 28:19 – "Go therefore and make disciples of all nations."
The Jewish expectation was corrected—salvation was not only for Israel:

Romans 9:24 – "Even us, whom He has called, not of the Jews only, but also of the Gentiles?"

Isaiah 49:6 (LXX) – "I will also give you for a light to the Gentiles, that you may be my salvation unto the end of the earth."
Conclusion: Who Are the Recipients?

John 3:16 applies to all who believe in Christ, without distinction between Jews or Gentiles. The offer is extended to the entire world (humanity), but only those who believe receive eternal life. Jesus was initially speaking to a Jewish audience (Nicodemus), but the statement extends beyond Israel to include all nations, as later confirmed in the Great Commission (Matthew 28:19) and Paul's teaching (Romans 10:12-13).

Is this clear enough?

J.

 

[Presby02]

No mention of the "elect" here.

Other sheep (alla probata). Sheep, not goats, but “not of this fold” (ek tēs aulēs tautēs). See Jhn_10:1 for aulē. Clearly “his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere” (Westcott). Christ’s horizon takes in all men of all races and times (Jhn_11:52; Jhn_12:32). The world mission of Christ for all nations is no new idea with him (Mat_8:11; Luk_13:28). God loved the world and gave his Son for the race (Jhn_3:16).
RWP.



John 3:1-2 – Jesus is speaking to Nicodemus, a Pharisee and ruler of the Jews, indicating the conversation initially takes place with a Jewish audience.

John 3:3-7 – Jesus speaks of being "born again" (or "born from above"), which Nicodemus struggles to understand.

John 3:14-15 – The reference to Moses lifting the serpent (Numbers 21:9) is a Jewish typology, implying that just as the Israelites who looked upon the bronze serpent were healed, so too those who believe in Christ will have eternal life.

John 3:16 – The focus shifts from Nicodemus to a broader statement about the "world" (κόσμος), introducing a more universal scope.

2. Meaning of "the World" (ὁ κόσμος) in John 3:16
The term κόσμος in the Johannine writings can have different meanings based on context:

Humanity in general

John 1:29 – "Behold, the Lamb of God, who takes away the sin of the world." (κόσμος appears to mean all humanity, not just Jews or elect.)

1 John 2:2 – "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."
The fallen world system opposed to God

John 15:18-19 – "If the world hates you, you know that it has hated Me before it hated you."

John 17:9 – "I am not praying for the world, but for those whom You have given Me."
The elect within the world

John 6:33 – "For the bread of God is He who comes down from heaven and gives life to the world." (This life is not given to every individual without exception but to those who believe.)

John 12:32 – "And I, if I be lifted up from the earth, will draw all men unto Me." ("All men" must be understood in context.)

Who Does John 3:16 Apply To?
John 3:16 does not mean universal salvation but states that whoever believes in Christ will not perish.
The offer is universal, but the benefit is conditional—only "whoever believes" (πᾶς ὁ πιστεύων).

Gentiles are included in this offer:
Acts 10:34-35 – "God is no respecter of persons, but in every nation, the one who fears Him and works righteousness is acceptable to Him."

Romans 10:12 – "For there is no distinction between Jew and Greek, for the same Lord is Lord of all, abounding in riches to all who call upon Him."

4. Cross-References on Who Receives Eternal Life
Only believers in Christ receive eternal life:

John 3:18 – "He that believes on Him is not condemned: but he that does not believe is condemned already."
John 3:36 – "He that believes on the Son has eternal life; but he that does not obey the Son will not see life, but the wrath of God remains on him."
Jesus' mission included both Jews and Gentiles:

John 10:16 – "I have other sheep that are not of this fold; I must bring them also." (Likely a reference to Gentiles.)
Matthew 28:19 – "Go therefore and make disciples of all nations."
The Jewish expectation was corrected—salvation was not only for Israel:

Romans 9:24 – "Even us, whom He has called, not of the Jews only, but also of the Gentiles?"

Isaiah 49:6 (LXX) – "I will also give you for a light to the Gentiles, that you may be my salvation unto the end of the earth."
Conclusion: Who Are the Recipients?

John 3:16 applies to all who believe in Christ, without distinction between Jews or Gentiles. The offer is extended to the entire world (humanity), but only those who believe receive eternal life. Jesus was initially speaking to a Jewish audience (Nicodemus), but the statement extends beyond Israel to include all nations, as later confirmed in the Great Commission (Matthew 28:19) and Paul's teaching (Romans 10:12-13).

Is this clear enough?

J.

Never said it said anything about the elect.

I will try again. So it's descriptive not peerscriptive?

 

[Johann]

Never said it said anything about the elect.

I will try again. So it's descriptive not peerscriptive?

Yes, John 3:16 is descriptive rather than prescriptive because it describes what God has done and the resulting consequence for those who trust in Christ.

J.

 

[Eternally-Grateful]

Yes, John 3:16 is descriptive rather than prescriptive because it describes what God has done and the resulting consequence for those who trust in Christ.

J.

but would it not also be prescriptive, As in saying what he said, he was answering Nicodemus' question about HOW one is born again.

"born of water and spirit or born of flesh being flesh and spirit being spirit would be more descriptive in this passsage of what being born again means)

 

[Johann]

but would it not also be prescripture, As in saying what he said, he was answering Nicodemus' question about HOW one is born again.

"born of water and spirit or born of flesh being flesh and spirit being spirit would be more descriptive in this passsage of what being born again means)

Correct @Eternally-Grateful-I am taking my Vegan protein shake now.

J.