civic
Well-known member
nope it doesn't say that anywhere, you made it up.
The Issue of Limited Atonement
- Thread starter The Rogue Tomato
- Start date
not if one reads
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.
civic
Well-known member
Yes it's obvious the atonement is not limited and is for everyone.
Yes it is. Only someone emotional invested in protecting an assumed doctrine will deny it
brightfame52
Well-known member
Its no secret that mans religion appeals to 2 Cor 5:19 as a proof text that the scripture teaches that Christ died for all men without exception, for it reads:
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.
The carnal religionist sees the word world here and automatically and carelessly assumes that it means everyone without exception. However the word world here is defined in a limited sense in that it does means:
kósmos (literally, "something ordered") – properly, an "ordered system" (like the universe, creation); the world.
an apt and harmonious arrangement or constitution, or der.
any aggregate or general collection of particulars of any sort
Any divinely ordered collection of particulars in the divine scheme of things is a World !
The word particulars is defined:
of or relating to a single or specific person, thing,group, class, occasion, etc., rather than to othersor all; special rather than general:
Now with this in mind, the world of 2 Cor 5:19 is particular in that none of its citizens have their sins imputed to them, which is plainly stated of them here:
"God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them"
Which Act of God constitutes this World as a forgiven world, because we read in another place the consequence of non imputation of sin by God is this:
Rom 4:7-8
7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8Blessed is the man to whom the Lord will not impute sin.
That world of particular individuals in 2 Cor 5:19 is a forgiven world whose sins are covered, and God will not charge them with their sins, not ever !
Now we know this cant apply to all without exception because there are individuals God will remember their sins against them, so they are still being charged with them, here Rev 18:4-5
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.5For her sins have reached unto heaven, and God hath remembered her iniquities.
Now these who shall have their sins remembered by God, cannot be of the World of 2 Cor 5:19, which means and confirms that the World in that scripture supports limited atonement, the reconciled world is limited to certain particulars !
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.
The carnal religionist sees the word world here and automatically and carelessly assumes that it means everyone without exception. However the word world here is defined in a limited sense in that it does means:
kósmos (literally, "something ordered") – properly, an "ordered system" (like the universe, creation); the world.
an apt and harmonious arrangement or constitution, or der.
any aggregate or general collection of particulars of any sort
Any divinely ordered collection of particulars in the divine scheme of things is a World !
The word particulars is defined:
of or relating to a single or specific person, thing,group, class, occasion, etc., rather than to othersor all; special rather than general:
Now with this in mind, the world of 2 Cor 5:19 is particular in that none of its citizens have their sins imputed to them, which is plainly stated of them here:
"God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them"
Which Act of God constitutes this World as a forgiven world, because we read in another place the consequence of non imputation of sin by God is this:
Rom 4:7-8
7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8Blessed is the man to whom the Lord will not impute sin.
That world of particular individuals in 2 Cor 5:19 is a forgiven world whose sins are covered, and God will not charge them with their sins, not ever !
Now we know this cant apply to all without exception because there are individuals God will remember their sins against them, so they are still being charged with them, here Rev 18:4-5
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.5For her sins have reached unto heaven, and God hath remembered her iniquities.
Now these who shall have their sins remembered by God, cannot be of the World of 2 Cor 5:19, which means and confirms that the World in that scripture supports limited atonement, the reconciled world is limited to certain particulars !
Try again
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.
. 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.
civic
Well-known member
yes the real meaning above not the made up one used by the cals.
Hers is a product of denial
brightfame52
Well-known member
Those in the world of 2 Cor 5:19 dont have sin charged to them, so they are totally Justified from sin. Now does that apply to all without exception ? Of course not. Those in Rev 18:4-5 have their sins charged to them and God remembers their sins ! 3
Don't forget the next verse
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.
brightfame52
Well-known member
Those in the world of 2 Cor 5:19 dont have sin charged to them, so they are totally Justified from sin. Now does that apply to all without exception ?
You ignored verse 20 as i expected you would
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.
brightfame52
Well-known member
How Jn 1:29 teaches limited atonement !
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
The world here is limited, its a particular world. Again the word world means:
any aggregate or general collection of particulars of any sort .
The world here in Jn 1:29 is limited to all them that have had their sins taken away ! 3
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
The world here is limited, its a particular world. Again the word world means:
any aggregate or general collection of particulars of any sort .
The world here in Jn 1:29 is limited to all them that have had their sins taken away ! 3
brightfame52
Well-known member
That imperative in Vs 20 is directed to the already saved, reconciled in Vs 19 who have no sin charged to them. Its an imperative to them in the passive voice, meaning they are being acted upon to receive the Truth of their reconciliation.
If that were so, there would be no need to for God's entreaty
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.
brightfame52
Well-known member
That imperative in Vs 20 is directed to the already saved, reconciled in Vs 19 who have no sin charged to them. Its an imperative to them in the passive voice, meaning they are being acted upon to receive the Truth of their reconciliation.
Um it's an entreaty
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.
brightfame52
Well-known member
How Jn 1:29 teaches limited atonement !2
Im going to show from scripture how the word world in Jn 1:29 teaches limited atonement, simply because all have not had their sins taken away. The words taketh away in Jn 1:29 are airó:
I raise, lift up, take away, remove.
to remove: to remove the guilt and punishment of sin by expiation, or to cause that sin be neither imputed nor punished
of things; to take out of the way, destroy: χειρόγραφον, Colossians 2:14; cause to cease: τήν κρίσιν, Acts 8:33 (Isaiah 53:8)
The ideal is from the OT law from on the day of atonement Lev 16:21 when the High Priest would confess all the sins of the House of Israel, not all mankind, then lay hands on the live goat, symbolic of israel sins being laid to the account of the live goat, and then the live goat is sent away with their sins, removed from the presence of God. However this was only for Gods Chosen People Israel, Gods World of His People. Remember the word world means :
any aggregate or general collection of particulars of any sort .!
Would not that define the nation of Israel ? Particularly Separated from the rest of mankind ? Its the same with the world in Jn 1:29, its not all mankind that has had their sins sent away or removed from Gods Law and Justice !
John writing to believers only writes 1 Jn 3:5
5 And ye know that he[ the lamb of God] was manifested to take away our sins; and in him is no sin.
Im going to show from scripture how the word world in Jn 1:29 teaches limited atonement, simply because all have not had their sins taken away. The words taketh away in Jn 1:29 are airó:
I raise, lift up, take away, remove.
to remove: to remove the guilt and punishment of sin by expiation, or to cause that sin be neither imputed nor punished
of things; to take out of the way, destroy: χειρόγραφον, Colossians 2:14; cause to cease: τήν κρίσιν, Acts 8:33 (Isaiah 53:8)
The ideal is from the OT law from on the day of atonement Lev 16:21 when the High Priest would confess all the sins of the House of Israel, not all mankind, then lay hands on the live goat, symbolic of israel sins being laid to the account of the live goat, and then the live goat is sent away with their sins, removed from the presence of God. However this was only for Gods Chosen People Israel, Gods World of His People. Remember the word world means :
any aggregate or general collection of particulars of any sort .!
Would not that define the nation of Israel ? Particularly Separated from the rest of mankind ? Its the same with the world in Jn 1:29, its not all mankind that has had their sins sent away or removed from Gods Law and Justice !
John writing to believers only writes 1 Jn 3:5
5 And ye know that he[ the lamb of God] was manifested to take away our sins; and in him is no sin.
Sorry that is not the definition of as limited extent of the atonement
That question is answered by who did Christ die for
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.
and the many verses you cannot address
brightfame52
Well-known member
How 2 Cor 5:19 teaches limited atonement !2
2 Cor 5:17-19
17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
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.
Now the World in 2 Cor 5:19 cant possibly be all without exception because those of this World are new creatures in Christ Vs 17. All men Christ died for Vs 14-15 are new creatures, their sins have been put away, and they are new creatures by Justification and reconciliation ! Now this cannot be said of the world that shall be condemned 1 Cor 11:32
32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
Now is the reconciled world in 2 Cor 5:19 the same as the condemned world in 1 Cor 11:32 ? The answer is NO ! 3
2 Cor 5:17-19
17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
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.
Now the World in 2 Cor 5:19 cant possibly be all without exception because those of this World are new creatures in Christ Vs 17. All men Christ died for Vs 14-15 are new creatures, their sins have been put away, and they are new creatures by Justification and reconciliation ! Now this cannot be said of the world that shall be condemned 1 Cor 11:32
32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
Now is the reconciled world in 2 Cor 5:19 the same as the condemned world in 1 Cor 11:32 ? The answer is NO ! 3
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