Wrong
The Golden Rule of Interpretation
“When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise.”–Dr. David L. Cooper (1886-1965),founder of The Biblical Research Society
These Greek Lexicons affirm world means all, everyone, the whole world without exception.
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
There is a lot to unpack here. While I do that let me provide a contrast that is more reasonable and one that does not violate the Biblical record of a New Covenant that exists today between the God of Abraham and the House of Israel (ten northern kingdom tribes), and the House of Judah (two southern kingdom tribes.) The New Covenant that was initiated on the day of the Jewish Feast of Harvest in which God sent His Spirit into the world in fulfillment of the prophecy of Joel, a prophecy that clearly states to whom God's Spirit would be sent to: the Hebrew children of Israel.
Here is A. W. Pink:
It may appear to some of our readers that the exposition we have given of John 3:16 in the chapter on "Difficulties and Objections" is a forced and unnatural one, inasmuch as our definition of the term "world" seems to be out of harmony with the meaning and scope of this word in other passages, where, to supply the world of believers (God's elect) as a definition of "world" would make no sense. Many have said to us, "Surely, 'world' means world, that is, you, me, and everybody." In reply we would say: We know from experience how difficult it is to set aside the "traditions of men" and come to a passage which we have heard explained in a certain way scores of times, and study it carefully for ourselves without bias Nevertheless, this is essential if we would learn the mind of God.
Many people suppose they already know the simple meaning of John 3:16, and therefore they conclude that no diligent study is required of them to discover the precise teaching of this verse. Needless to say, such an attitude shuts out any further light which they otherwise might obtain on the passage. Yet, if anyone will take a Concordance and read carefully the various passages in which the term "world" (as a translation of "kosmos") occurs, he will quickly perceive that to ascertain the precise meaning of, the word "world" in any given passage is not nearly so easy as is popularly supposed. The word "kosmos," and its English equivalent "world," is not used with a uniform significance in the New Testament. Very far from it. It is used in quite a number of different ways. Below we will refer to a few passages where this term occurs, suggesting a tentative definition in each case:
"Kosmos" is used of the Universe as a whole: Acts 17: 24 - "God that made the world and all things therein seeing that He is Lord of heaven and earth." is used of the Universe as a whole: Acts 17: 24 - "God that made the world and all things therein seeing that He is Lord of heaven and earth."
"Kosmos" is used of the earth: John 13:1; Eph. 1:4, etc., etc.- "When Jesus knew that his hour was come that He should depart out of this world unto the Father, having loved His own which were in the world He loved them unto the end." "Depart out of this world" signifies, leave this earth. "According as He hath chosen us in Him before the foundation of the world." This expression signifies, before the earth was founded-compare Job 38:4 etc.
"Kosmos" is used of the world-system: John 12:31 etc. "Now is the judgment of this world: now shall the Prince of this world be cast out"- compare Matt. 4:8 and I John 5:19, R. V.
"Kosmos" is used of the whole human race: Rom. 3: 19, etc.-"Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God."
"Kosmos" is used of humanity minus believers: John 15:18; Rom. 3:6 "If the world hate you, ye know that it hated Me before it hated you." Believers do not "hate" Christ, so that "the world" here must signify the world of unbelievers in contrast from believers who love Christ. "God forbid: for then how shall God judge the world." Here is another passage where "the world" cannot mean "you, me, and everybody," for believers will not be "judged" by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view. is used of humanity minus believers: John 15:18; Rom. 3:6 "If the world hate you, ye know that it hated Me before it hated you." Believers do not "hate" Christ, so that "the world" here must signify the world of unbelievers in contrast from believers who love Christ. "God forbid: for then how shall God judge the world." Here is another passage where "the world" cannot mean "you, me, and everybody," for believers will not be "judged" by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view.
"Kosmos" is used of Gentiles in contrast from Jews: Rom. 11:12 etc. "Now if the fall of them (Israel) be the riches of the world, and the diminishing of them (Israel) the riches of the Gentiles; how much more their (Israel's) fulness." Note how the first clause in italics is defined by the latter clause placed in italics. Here, again, "the world" cannot signify all humanity for it excludes Israel!
"Kosmos" is used of believers only: John 1:29; 3:16, 17; 6:33; 12;47; I Cor. 4:9; 2 Cor. 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of "the world" in each place. is used of believers only: John 1:29; 3:16, 17; 6:33; 12;47; I Cor. 4:9; 2 Cor. 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of "the world" in each place.
Thus it will be seen that "kosmos" has at least seven clearly defined different meanings in the New Testament. It may be asked, Has then God used a word thus to confuse and confound those who read the Scriptures? We answer, No! nor has He written His Word for lazy people who are too dilatory, or too busy with the things of this world, or, like Martha, so much occupied with "serving," they have no time and no heart to "search" and "study" Holy Writ! Should it be asked further, But how is a searcher of the Scriptures to know which of the above meanings the term "world" has in any given passage? The answer is: This may be ascertained by a careful study of the context, by diligently noting what is predicated of "the world" in each passage, and by prayer fully consulting other parallel passages to the one being studied.
The principal subject of John 3:16 is Christ as the Gift of God.
The first clause tells us what moved God to "give" His only begotten Son, and that was His great "love;" the second clause informs us for whom God "gave" His Son, and that is for, "whosoever (or, better, 'every one') believeth;" while the last clause makes known why God "gave" His Son (His purpose), and that is, that everyone that believeth "should not perish but have everlasting life." That "the world" in John 3:16 refers to the world of believers (God's elect), in contradistinction from "the world of the ungodly" (2 Pet. 2:5), is established, unequivocally established, by a comparison of the other passages which speak of God's "love." "God commendeth His love toward US"-the saints, Rom. 5:8. "Whom the Lord loveth He chasteneth"-every son, Heb. 12:6. "We love Him, because He first loved US"-believers, I John 4:19. The wicked God "pities" (see Matt. 18:33). Unto the unthankful and evil God is "kind" (see Luke 6:35). The vessels of wrath He endures "with much long-suffering" (see Rom. 9:22). But "His own" God "loves"!! (END)
If God loves "you" God will save "You."
If God doesn't love "you" then God will not save "you." That is the immutable distinction God establishes in His word to the Hebrew people. In Leviticus 19 God instructs and commands the twelve tribes in love. God gives this instruction and command to the twelve tribes of the children of Israel when they have been placed in 'lots' around the Tabernacle: Three tribes to the north of the tabernacle; three tribes to the south of the Tabernacle; three tribes to the west of the Tabernacle; and three tribes to the east of the Tabernacle. From the air this takes on the shape of a cross or "plus sign."
17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. Leviticus 19:17–18.
"Thy brother" can only mean someone of the same tribe, and "thy neighbor" can only mean someone of a different tribe situated/living next to "you". And "children of thy people" can only mean anyone of any tribe. Thus, God is instructing His people to love only those that are His people. God never commands Israel to love anyone other than Israel. God's love is immutable. God's hate is immutable. God loves righteousness and God hates sinfulness. God cannot love anything and anyone who is sinful for this would violate the Nature and Character of God. When Jesus walked the holy land, He taught the Hebrew people (Jews) what is contained in the Hebrew Scripture (Old Testament.) Matthew records Jesus saying this:
43
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
45
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
46
For if ye love them which love you, what reward have ye? do not even the publicans the same?
47
And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48
Be ye therefore perfect, even as your Father which is in heaven is perfect.
Matthew 5:43–48.
Jesus is teaching from out of the Law (of Moses.) He brings up the Levitical instruction on love as He addresses the multitude of people who are the seed of Abraham and the descendants of Jacob through his twelve sons, a people who came to be known as the children of Israel. As King of Israel, Jesus, attempts to mollify the existing animosities between the two kingdom peoples of the twelve tribes who are in the crowd who gather to hear Him speak/teach.
Verse 44 identifies "enemy" as someone of the twelve tribes who have hateful, indifferent feelings against their 'neighbor' and vice versa.
Verse 45 calls on the "children of your Father" meaning the Jewish people that God makes the sun to rise upon both kingdom-people, on the just and the unjust of the people of the twelve tribes. There is no other way to interpret Jesus' words. He is teaching Jewish people who are the descendants of the two kingdoms that divided after the death of Solomon into two warring 'camps.' The two kingdoms of Israel and Judah went to war against each other several times until the Assyrian and Babylonian conquests of the two Hebrew kingdoms (722 BC and 586 BC, respectively.)
Jesus also taught the people from out of their Law to not "give that which is holy to dogs" (unsanctified uncircumcised Gentiles), nor to "cast their pearls to swine" (unholy, unatoned, and unholy Gentiles.) It is inconsistent to say God loves sinful people for God cannot love the sin and the unatoned sinner. Nor are we to love the unatoned sin and sinner who are not "thy brethren of the same tribe" or "neighbor of a tribe living next to "you."
There is distinction to be made, and God has made it.
People of today that read these words of Jesus think and believe "neighbor" is anyone living next to you on a city block or a neighbor that lives next to you in an apartment complex or building. This is far from the truth. The
original context is Leviticus 19 and a re-establishment of the Law of Moses by Jesus in Matthew 5.
God's love is holy. We are commanded to not give that which is holy to dogs. To the children of Israel God has always commanded His people to 'not mingle with the goy/Gentiles nor learn their ways.' This instruction has not changed. The goal of God is the purity of the people in their obedience to God's Laws. If the goy/Gentile is not part of the covenants of God, then they are to be distinguished from fellow brethren and neighbors who are taught to receive holy love from a holy people in service to a Holy God. Everything is to be consistent with God's instruction and commands, and God expects His people to be obedient to Him and NOT the false gods and idols they erect purposefully in their lives. Be ye holy, for I am holy", God says.
Also, in John 17 Jesus makes distinction between "the world" (unbelievers) and "Them" (believers in covenant with God.)
Exerpt:
6
I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
7
Now they have known that all things whatsoever thou hast given me are of thee.
8
For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
9
I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
John 17:6–9.
Jesus as High Priest is about to offer Himself as sacrifice for "them", those the Father has given to the Son from "out of this world." This whole "them" verses "the world" is 'played out' throughout chapter 17. Notice the two distinct peoples. Jesus prays for "them" (those the Father gave to the Son), but Jesus doesn't pray for "the world." If "the world" is to be atoned the time for praying for "the world" is right here and now, BUT Jesus doesn't include "the world" in His sacrifice and offering of Himself. Thus, the "world" is without sanctifying prayer and without atonement. Jesus completes His prayer for "them" from the cross when He says, "Father, forgive THEM for they know not what they do."
