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1 John 2:2 New International Version

He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

What does the expiatory sacrifice for the sins of the non-elect mean?

Betho's
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  • The proper rendering of the Greek is 'and not for that of us only but for that of the whole world' the 'that' being seen in Romans 5:12-21 where it is clear it is the sin of humanity as such, not the specific actions of culpable individuals. The text does not refer to the 'sins' of the whole world at all. This is a passage about reconciliation not remission. – Nigel J Jan 20 '24 at 19:43
  • Too many of the key words of this question are not found in the text you quoted. That makes it seem like a theology question rather than an exegetical question. – curiousdannii Jan 21 '24 at 08:29
  • @NigelJ - Your comment above is factually incorrect - the τῶν refers to sins; the καὶ links these to the sins of the whole world. Just follow the grammar. – Dottard Jan 21 '24 at 10:30
  • @Dottard ου περι των ημετερων δε μονον αλλα και περι ολου του κοσμου not for those of us but only, but also for of the whole world. see EGNT Your 'link' is a supposition,sir. It is not there in the text. – Nigel J Jan 21 '24 at 13:45

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Let us be very clear that while the Bible teaches universal expiation of sin, it does NOT teach universal salvation.

Universal Expiation

The sacrifice of Jesus on the cross made universal atonement/expiation for all sin:

  • John 1:29, “Behold the Lamb of God who takes away the sin of the world.”
  • John 3:16, “God so loved the world that He gave …”
  • John 12:32, “I [Jesus] … will draw all people to myself.”
  • John 12:47, “… for I did not come to judge the world but to save the world.”
  • Acts 17:30, “God … commands all people everywhere to repent.”
  • Rom 3:23, 24, “… for all have sinned … and all are freely forgiven...” [Note that the "ALL" is the subject of both verbs here]
  • Rom 5:8, 10, “… while we were still sinners, Christ died for us. … if, while were God’s enemies, we were reconciled to him by the death of His Son, …”
  • Rom 5:15, “But the free gift is not like the offense. For if by the one man’s [Adam’s] offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to the many.” [Note the same word, “many” applies to all people.]
  • Rom 5:18, “Therefore, as through one man’s offense judgment came to all people, resulting in condemnation, even so through one Man’s righteous act the free gift came to all people, resulting in justification of life.”
  • Rom 11:32, “For God has imprisoned everyone in disobedience so that He may show mercy to all.”
  • 2 Cor 5:14, “…we are convinced that one died for all, and therefore all died.”
  • 2 Cor 5:18, 19, “…God was reconciling the world to Himself in Christ …”
  • 1 Tim 2:3, 4, “For this is good and acceptable in the sight of God our Saviour, who desires all men to be saved and to come to the knowledge of the truth.”
  • 1 Tim 2:6, “[Jesus Christ] gave Himself as a ransom for all people.”
  • 1 Tim 4:10, For to this end we toil and strive, because we have our hope set on the living God, who is the Saviour of all people, especially of those who believe.
  • Titus 2:11, “For the grace of God appeared bringing salvation to all people.”
  • Heb 2:9, “But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.”
  • 2 Peter 3:9, “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
  • 1 John 2:2, “He Himself [Jesus] is the propitiation for our sins, and not for ours [Christians to whom John writes] only but also for the whole world.”

Non-universal salvation

Again, atonement has been made for all sin and thus all have been chosen to be saved. However, not everyone will accept this:

The Bible has many references to the final destruction of the wicked such as Ps 37:28, 92:7, 94:23, Prov 14:11, 2 Thess 2:8-10, Matt 5:29, 30, 10:28, 2 Peter 2:3, 3:6, 7, Rom 9:22, Phil 3:19, Ps 68:2.

The wicked are destroyed because they reject God and choose to be destroyed. Contrast the two groups at the second advent of Jesus:

  • Isa 25:9, “In that day they [the righteous] will say, ‘Surely this is our God; we trusted in him, and he saved us. This is the LORD, we trusted in him; let us rejoice and be glad in his salvation.’”
  • Rev 6:16, “They called to the mountains and the rocks, ‘Fall on us [the wicked] and hide us from the face of him who sits on the throne and from the wrath of the Lamb!’”

This is reinforced by the frequent pleas for people to choose to serve God:

  • 2 Peter 3:9 – God is patient wanting all people to decide for Him.
  • Gal 5:13 – We are given freedom by God but the privilege should not be abused.
  • John 7:17 – People can choose to do the will of God and such a choice brings further enlightenment.
  • Josh 24:15 – The Israelites were encouraged to choose God.
  • Mark 8:34 – Choosing to serve God involves personal sacrifice which is why it is such a serious decision.
  • Rev 3:20 – God wants to be with us but we must choose to allow Him into our lives.
  • Gal 5:16, 17, John 8:34-36 – Sin enslaves but the Christian life by the Spirit gives freedom.
  • Isa 55:6, 7 – Isaiah encourages the people to choose service to God over all else.
  • Deut 30:19, 20 – Moses encourages the people to choose between life and death.
  • Eze 18 – an entire chapter about the consequences of choice which ends with the plea, “Repent and live!”
Dottard
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  • The consequence of Adam's transgression comes down to all his seed. And the consequence of the obedience of the Head of the Body of Christ comes down to all of those under that Headship. It is not "universal". Romans 5:12 -21 is very clear on this. – Nigel J Jan 21 '24 at 00:45
  • @NigelJ - I beg to differ. We have been here before. See the texts I have quoted – Dottard Jan 21 '24 at 03:41
  • It is true that the first humanity is permitted to continue, despite its condition, due to the judging of sin in the flesh of Christ, but that is in no way 'expiatory'. 'All have been chosen to be saved' : where is your text for that, sir ? The elect are chosen in Christ from before the foundation of the world, indeed. If you teach universal expiation, then it is no wonder that you teach universal election, sir. – Nigel J Jan 21 '24 at 04:32
  • @NigelJ - Quite correct. I do not subscribe to Calvin's limited atonement because it is contrary to Scripture. Christ died for the sins of the whole world. – Dottard Jan 21 '24 at 07:53
  • I do not subscribe to anyone's 'limited' atonement either. But I believe in the effectual redemption of Christ which is not dependent on the supposed 'free will' of man choosing it. There is that in the death of Christ which involved the whole of the first humanity. He purchased the field to gain the treasure. – Nigel J Jan 21 '24 at 13:51
  • @NigelJ - I am genuinely trying to see your position which has always appeared self contradictory. Either Christ's atonement was universal or limited to the elect. I do not believe that redemption requires people to choose it; One does not choose to be saved, only to be lost. That is, all people are drawn but some resist. – Dottard Jan 21 '24 at 20:06
  • Indeed. Thank you for an intelligent response. It is appreciated. The problem lies in a redemption which proves ineffectual. If Christ redeems (through suffering, death and bloodshed . . . . . and, further, by resurrection and ascension) then that redemption is 'accomplished'. It remains for that redemption to be 'applied' in justification. Paul does not extend that redemption to all the seed of Adam, only to those under Christ's Headship, in a new humanity. But I shall leave it there, graciously, and not attempt to further tax the point. Regards. – Nigel J Jan 21 '24 at 20:12