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For Who Did Christ Die? by John Owen
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You are suggesting that the Lord does not love the world of humans.
I do not see that in this verse or the Bible.
John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.
John 3:16
For God so loved the world. The Son's mission is bound up in the supreme love of God for the evil, sinful "world" of humanity (cf. Joh_6:32, Joh_6:51; Joh_12:47; see notes on Joh_1:9; Mat_5:44-45) that is in rebellion against Him. The word so emphasizes the intensity or greatness of His love. The Father gave His unique and beloved Son to die on behalf of sinful men (see note on 2Co_5:21).
everlasting life. See note on verse Joh_3:15; cf. Joh_17:3; 1Jn_5:20.
16. For God so loved the world that he gave his Son, the only-begotten, that whoever believes in him should not perish but have everlasting life.
God’s infinite love made manifest in an infinitely glorious manner, this is the theme of the golden text which has endeared itself to the hearts of all God’s children. The verse sheds light on the following aspects of this love: 1. its character (so loved), 2. its Author (God), 3. its object (the world), 4. its Gift (his Son, the only-begotten), and 5. its purpose (that whoever believes in him should not perish but have everlasting life).
The conjunction for establishes a causal relation between this and the preceding verse. We might paraphrase as follows: the fact that it is only in connection with Christ that everlasting life is ever obtained (see verse 15) is clear from this, that it has pleased God to grant this supreme gift only to those who repose their trust in him (verse 16).
1. Its character
The word so by reason of what follows must be interpreted as indicating: in such an infinite degree and in such a transcendently glorious manner. Great emphasis is placed on this thought.
So loved. The tense used in the original (the aorist ἠγάπησεν) shows that God’s love in action, reaching back to eternity and coming to fruition in Bethlehem and at Calvary, is viewed as one, great, central fact. That love was rich and true, full of understanding, tenderness, and majesty.80
2. Its Author
So loved God (with the article in the original: ὁ θεός, just as in 1:1 where, as has been shown, the Father is indicated). In order to gain some conception of the Deity it will never do to subtract from the popular concept every possible attribute until literally nothing is left. God is ever full of life and full of love.81 Take all human virtues; then raise them to the nth degree, and realize that no matter how grand and glorious a total picture is formed in the mind, even that is a mere shadow of the love-life which exists eternally in the heart of him whose very name is Love. And that love of God ever precedes our love (1 John 4:9, 10, 19; cf. Rom. 5:8–10), and makes the latter possible.
3. Its object
Now the object of this love is the world. (See on 1:10 and note 26 where the various meanings have been summarized.) Just what is meant by this term here in 3:16? We answer:
a. The words, “that whoever believes” clearly indicate that the reference is not to birds and trees but to mankind. Cf. also 4:42; 8:12; 1 John 4:14.
b. However, here mankind is not viewed as the realm of evil, breaking out into open hostility to God and Christ (meaning 6, in note 26), for God does not love evil.
c. The term world, as here used, must mean mankind which, though sin-laden, exposed to the judgment, and in need of salvation (see verse 16b and verse 17), is still the object of his care. God’s image is still, to a degree, reflected in the children of men. Mankind is like a mirror. Originally this mirror was very beautiful, a work of art. But, through no fault of the Maker, it has become horribly blurred. Its creator, however, still recognizes his own work.
d. By reason of the context and other passages in which a similar thought is expressed (see note 26, meaning 5), it is probable that also here in 3:16 the term indicates fallen mankind in its international aspect: men from every tribe and nation; not only Jews but also Gentiles. This is in harmony with the thought expressed repeatedly in the Fourth Gospel (including this very chapter) to the effect that physical ancestry has nothing to do with entrance into the kingdom of heaven: 1:12, 13; 3:6; 8:31–39.
4. Its gift
“… that he gave his Son, the only-begotten.” Literally the original reads, “that his Son, the only-begotten, he gave.” All the emphasis is on the astounding greatness of the gift; hence, in this clause the object precedes the verb. The verb he gave must be taken in the sense of he gave unto death as an offering for sin (cf. 15:13; 1 John 3:16; especially 1 John 4:10; Rom. 8:32: John’s gave is Paul’s spared not). On the meaning of the only begotten, see on 1:14. Note that the article which precedes the word Son is repeated before only begotten. Thus both substantive and adjective receive emphasis.82 We hear, as it were, the echo of Gen. 22:2, “Take now thy son, thine only son, whom thou lovest, even Isaac.…” The gift of the Son is the climax of God’s love (cf. Matt. 21:33–39).
5. Its purpose
… in order that whoever believes in him should not perish but have everlasting life.
God does not leave mankind to itself. He so loved the world that his Son, the only begotten, he gave, with this purpose: that those who receive him with abiding trust and confidence83 may have everlasting life. Though the Gospel is proclaimed to men of every tribe and nation, not every one who hears it believes in the Son. But whoever believes—whether he be a Jew or a Gentile—has everlasting life.
The words “… should not perish” do not merely mean: should not lose physical existence; nor do they signify: should not be annihilated. As the context (verse 17) indicates, the perishing of which this verse speaks indicates divine condemnation, complete and everlasting, so that one is banished from the presence of the God of love and dwells forever in the presence of a God of wrath, a condition which, in principle, begins here and now but does not reach its full and terrible culmination for both soul and body until the day of the great consummation. Note that perishing is the antonym of having everlasting life.
“… but have everlasting life.” (On the meaning of life see on 1:4.) The life which pertains to the future age, to the realm of glory, becomes the possession of the believer here and now; that is, in principle. This life is salvation, and manifests itself in fellowship with God in Christ (17:3); in partaking of the love of God (5:42), of his peace (16:33), and of his joy (17:13). The adjective everlasting (αἰώνιος) occurs 17 times in the Fourth Gospel, 6 times in I John, always with the noun life. It indicates, as has been pointed out, a life that is different in quality from the life which characterizes the present age. However, the noun with its adjective (ζωή αἰώνιος) as used here in 3:16 has also a quantitative connotation: it is actually everlasting, never-ending life.
In order to receive this everlasting life one must believe in God’s only begotten Son. It is important, however, to take note of the fact that Jesus mentions the necessity of regeneration before he speaks about faith (cf. 3:3, 5 with 3:12, 14–16). The work of God within the soul ever precedes the work of God in which the soul cooperates (see especially 6:44). And because faith is, accordingly, the gift of God (not only with Paul, Eph. 2:8, but also in the Fourth Gospel), its fruit, everlasting life, is also God’s gift (10:28). God gave his Son; he gives us the faith to embrace the Son; he gives us everlasting life as a reward for the exercise of this faith. To him be the glory forever and ever![1]
William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 1, New Testament Commentarybrightfame52
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He doesnt except for the elect. Its no suggestion either ! Did He Love Esau ? Rom 9:13
13 As it is written, Jacob have I loved, but Esau have I hated.
Does He Love all the workers of iniquity ? Ps 5:5
5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
I do not agree and I understand those verses. However there needs to be a balance,
You are not looking at the full aspect of God's love from the OT and NT.
Would you agree that the Providence of God extends to the unsaved?
Mercy and love.
Matthew 5:44-45 “But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
God's nature is love.
How about God pleading for sinners to repent, is that not love?
Matthew 11:28-29 “Come to Me, all who are weary and heavy-laden, and I will give you rest. “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS.
Ezekiel 33:11 “Say to them, ‘As I live!’ declares Lord Yahweh, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’
Look at the rich young ruler in Mark 17-23, we know he went away unsaved, and what did Christ tell him.
Mark 10:21 And looking at him, Jesus loved him and said to him, “One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me.”
I think there is a balance and that us finite humans cannot truly comprehend the depths and truths of the Love of God.
Calvin on John 3:16
John 3:16
16.For God so loved the world. Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish. And this order ought to be carefully observed; for such is the wicked ambition which belongs to our nature, that when the question relates to the origin of our salvation, we quickly form diabolical imaginations about our own merits. Accordingly, we imagine that God is reconciled to us, because he has reckoned us worthy that he should look upon us. But Scripture everywhere extols his pure and unmingled mercy, which sets aside all merits.
And the words of Christ mean nothing else, when he declares the cause to be in the love of God. For if we wish to ascend higher, the Spirit shuts the door by the mouth of Paul, when he informs us that this love was founded on the purpose of his will, (Eph_1:5.) And, indeed, it is very evident that Christ spoke in this manner, in order to draw away men from the contemplation of themselves to look at the mercy of God alone. Nor does he say that God was moved to deliver us, because he perceived in us something that was worthy of so excellent a blessing, but ascribes the glory of our deliverance entirely to his love. And this is still more clear from what follows; for he adds, thatGod gave his Son to men, that they may not perish. Hence it follows that, until Christ bestow his aid in rescuing the lost, all are destined to eternal destruction. This is also demonstrated by Paul from a consideration of the time;
for he loved us while we were still enemies by sin,
(Rom_5:8.)
And, indeed, where sin reigns, we shall find nothing but the wrath of God, which draws death along with it. It is mercy, therefore, that reconciles us to God, that he may likewise restore us to life.
This mode of expression, however, may appear to be at variance with many passages of Scripture, which lay in Christ the first foundation of the love of God to us, and show that out of him we are hated by God. But we ought to remember — what I have already stated — that the secret love with which the Heavenly Father loved us in himself is higher than all other causes; but that the grace which he wishes to be made known to us, and by which we are excited to the hope of salvation, commences with the reconciliation which was procured through Christ. For since he necessarily hates sin, how shall we believe that we are loved by him, until atonement has been made for those sins on account of which he is justly offended at us? Thus, the love of Christ must intervene for the purpose of reconciling God to us, before we have any experience of his fatherly kindness. But as we are first informed that God, because he loved us, gave his Son to die for us, so it is immediately added, that it is Christ alone on whom, strictly speaking, faith ought to look.
He gave his only-begotten Son, that whosoever believeth on him may not perish. This, he says, is the proper look of faith, to be fixed on Christ, in whom it beholds the breast of God filled with love: this is a firm and enduring support, to rely on the death of Christ as the only pledge of that love. The word only-begotten is emphatic, (ἐμφατικὸν) to magnify the fervor of the love of God towards us. For as men are not easily convinced that God loves them, in order to remove all doubt, he has expressly stated that we are so very dear to God that, on our account, he did not even spare his only-begotten Son. Since, therefore, God has most abundantly testified his love towards us, whoever is not satisfied with this testimony, and still remains in doubt, offers a high insult to Christ, as if he had been an ordinary man given up at random to death. But we ought rather to consider that, in proportion to the estimation in which God holds his only-begotten Son, so much the more precious did our salvation appear to him, for the ransom of which he chose that his only-begotten Son should die. To this name Christ has a right, because he is by nature the only Son of God; and he communicates this honor to us by adoption, when we are engrafted into his body.
That whosoever believeth on him may not perish. It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term World, which he formerly used; for though nothing will be found inthe world that is worthy of the favor of God, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life.
Let us remember, on the other hand, that while life is promised universally to all who believe in Christ, still faith is not common to all. For Christ is made known and held out to the view of all, but the elect alone are they whose eyes God opens, that they may seek him by faith. Here, too, is displayed a wonderful effect of faith; for by it we receive Christ such as he is given to us by the Father — that is, as having freed us from the condemnation of eternal death, and made us heirs of eternal life, because, by the sacrifice of his death, he has atoned for our sins, that nothing may prevent God from acknowledging us as his sons. Since, therefore, faith embraces Christ, with the efficacy of his death and the fruit of his resurrection, we need not wonder if by it we obtain likewise the life of Christ.
Still it is not yet very evident why and how faith bestows life upon us. Is it because Christ renews us by his Spirit, that the righteousness of God may live and be vigorous in us; or is it because, having been cleansed by his blood, we are accounted righteous before God by a free pardon? It is indeed certain, that these two things are always joined together; but as the certainty of salvation is the subject now in hand, we ought chiefly to hold by this reason, that we live, because God loves us freely by not imputing to us our sins. For this reason sacrifice is expressly mentioned, by which, together with sins, the curse and death are destroyed. I have already explained the object of these two clauses,
which is, to inform us that in Christ we regain the possession of life, of which we are destitute in ourselves; for in this wretched condition of mankind, redemption, in the order of time, goes before salvation.brightfame52
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Agreed, but He also loves them according to the Scriptures I provided.brightfame52
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No such thing. God Loves the elect, hates the non elect according to the scriptures I provided.
That is your opinion, but not a balanced view of the whole Bible or the love of God.
Here is a good read on the subject.
In What Sense Is God’s Love Universal?
WHAT ASPECTS OF GOD’S LOVE and goodwill are seen even in His dealings with the reprobate? There are at least four ways God’s love is manifest universally to all people.
Common Grace
COMMON GRACE is a term theologians use to describe the goodness of God to all mankind universally. Common grace restrains sin and the effects of sin on the human race. Common grace is what keeps humanity from descending into the morass of evil that we would see if the full expression of our fallen nature were allowed to have free reign.
Scripture teaches that we are totally depraved—tainted with sin in every aspect of our being (Rom. 3:10–18). People who doubt this doctrine often ask, “How can people who are supposedly totally depraved enjoy beauty, have a sense of right and wrong, know the pangs of a wounded conscience, or produce great works of art and literature? Aren’t these accomplishments of humanity proof that the human race is essentially good? Don’t these things testify to the basic goodness of human nature?”
And the answer is no. Human nature is utterly corrupt. “There is none righteous, not even one” (Rom. 3:10). “The heart is more deceitful than all else and is desperately sick” (Jer. 17:9). Unregenerate men and women are “dead in … trespasses and sins” (Eph. 2:1). All people are by nature “foolish … disobedient, deceived, enslaved to various lusts and pleasures, spending [their lives] in malice” (Titus 3:3). This is true of all alike, “For all have sinned and fall short of the glory of God” (Rom. 3:23).
Common grace is all that restrains the full expression of human sinfulness. God has graciously given us a conscience, which enables us to know the difference between right and wrong, and to some degree places moral constraints on evil behavior (Rom. 2:15). He sovereignly maintains order in human society through government (Rom. 13:1–5). He enables us to admire beauty and goodness (Ps. 50:2). He imparts numerous advantages, blessings, and tokens of His kindness indiscriminately on both the evil and the good, the righteous and the unrighteous (Matt. 5:45). All of those things are the result of common grace, God’s goodness to mankind in general.
Common grace ought to be enough to move sinners to repentance. The apostle Paul rebukes the unbeliever: “Do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?” (Rom. 2:4). Yet because of the depth of depravity in the human heart, all sinners spurn the goodness of God.
Common grace does not pardon sin or redeem sinners, but it is nevertheless a sincere token of God’s goodwill to mankind in general. As the apostle Paul said, “In Him we live and move and exist … for we also are His offspring” (Acts 17:28). That takes in everyone on earth, not just those whom God adopts as sons. God deals with us all as His offspring, people made in His image. “The Lord is good to all, and His mercies are over all His works” (Ps. 145:9).
If you question the love and goodness of God to all, look again at the world in which we live. Someone might say, “There’s a lot of sorrow in this world.” The only reason the sorrow and tragedy stand out is because there is also much joy and gladness. The only reason we recognize the ugliness is that God has given us so much beauty. The only reason we feel the disappointment is that there is so much that satisfies.
When we understand that all of humanity is fallen and rebellious and unworthy of any blessing from God’s hand, it helps give a better perspective. “Because of the Lord’s great love we are not consumed, for His compassions never fail” (Lam. 3:22, NIV). And the only reason God ever gives us anything to laugh at, smile at, or enjoy is because He is a good and loving God. If He were not, we would be immediately consumed by His wrath.
Acts 14 contains a helpful description of common grace. Here Paul and Barnabas were ministering at Lystra, when Paul healed a lame man. The crowds saw it and someone began saying that Paul was Zeus and Barnabas was Hermes. The priest at the local temple of Zeus wanted to organize a sacrifice to Zeus. But when Paul and Barnabas heard about it, they said,
Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain things to a living God, who made the heaven and the earth and the sea, and all that is in them. And in the generations gone by He permitted all the nations to go their own ways; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness (vv. 15–17, emphasis added).
That is a fine description of common grace. While allowing sinners to “go their own ways,” God nevertheless bestows on them temporal tokens of His goodness and lovingkindness. It is not saving grace. It has no redemptive effect. Nevertheless, it is a genuine and unfeigned manifestation of divine lovingkindness to all people.
Compassion
GOD’S LOVE to all humanity is a love of compassion. To say it another way, it is a love of pity. It is a broken-hearted love. He is “good, and ready to forgive, and abundant in lovingkindness to all who call upon [Him]” (Ps. 86:5). “To the Lord our God belong compassion and forgiveness, for we have rebelled against Him” (Dan. 9:9). He is “compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Exod. 34:6). As we saw in an earlier chapter, “God is love” (1 Jn. 4:8, 16).
Again, we must understand that there is nothing in any sinner that compels God’s love. He does not love us because we are lovable. He is not merciful to us because we in any way deserve His mercy. We are despicable, vile sinners who if we are not saved by the grace of God will be thrown on the trash heap of eternity, which is hell. We have no intrinsic value, no intrinsic worth—there’s nothing in us to love.
I recently overheard a radio talk-show psychologist attempting to give a caller an ego-boost: “God loves you for what you are. You must see yourself as someone special. After all, you are special to God.”
But that misses the point entirely. God does not love us “for what we are.” He loves us in spite of what we are. He does not love us because we are special. Rather, it is only His love and grace that give our lives any significance at all. That may seem like a doleful perspective to those raised in a culture where self-esteem is elevated to the supreme virtue. But it is, after all, precisely what Scripture teaches: “We have sinned like our fathers, we have committed iniquity, we have behaved wickedly” (Ps. 106:6). “All of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa. 64:6).
God loves because He is love; love is essential to who He is. Rather than viewing His love as proof of something worthy in us, we ought to be humbled by it.
God’s love for the reprobate is not the love of value; it is the love of pity for that which could have had value and has none. It is a love of compassion. It is a love of sorrow. It is a love of pathos. It is the same deep sense of compassion and pity we have when we see a scab-ridden derelict lying in the gutter. It is not a love that is incompatible with revulsion, but it is a genuine, well-meant, compassionate, sympathetic love nonetheless.
Frequently the Old Testament prophets describe the tears of God for the lost:
Continued....
Continued
Therefore my heart intones like a harp for Moab, and my inward feelings for Kir-hareseth. So it will come about when Moab presents himself, when he wearies himself upon his high place, and comes to his sanctuary to pray, that he will not prevail. This is the word which the Lord spoke earlier concerning Moab (Isa. 16:11–13).
“And I shall make an end of Moab,” declares the Lord, “the one who offers sacrifice on the high place and the one who burns incense to his gods. Therefore My heart wails for Moab like flutes; My heart also wails like flutes for the men of Kir-heres. Therefore they have lost the abundance it produced. For every head is bald and every beard cut short; there are gashes on all the hands and sackcloth on the loins” (Jer. 48:35–37).
Similarly, the New Testament gives us the picture of Christ, weeping over the city of Jerusalem: “O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt. 23:37). Luke 19:41–44 gives an even more detailed picture of Christ’s sorrow over the city:
And when He approached, He saw the city and wept over it, saying, “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. For the days shall come upon you when your enemies will throw up a bank before you, and surround you, and hem you in on every side, and will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.”
Those are words of doom, yet they’re spoken in great sorrow. It is genuine sorrow, borne out of the heart of a divine Savior who “wanted to gather [them] together, the way a hen gathers her chicks under her wings,” but they were “unwilling.”
Those who deny God’s love for the reprobate usually suggest that what we see here is the human side of Jesus, not His divinity. They say that if this were an expression of sincere desire from an omnipotent God, He would surely intervene in their behalf and save them. Unfulfilled desire such as Jesus expresses here is simply incompatible with a sovereign God, they say.
But consider the problems with that view. Is Christ in His humanity more loving or more compassionate than God? Is tenderness perfected in the humanity of Christ, yet somehow lacking in His deity? When Christ speaks of gathering the people of Jerusalem as a hen gathers her chicks, is this not deity speaking, rather than humanity? Do not these pronouncements of doom necessarily proceed from His deity as well? And if the words are the words of deity, how can anyone assert that the accompanying sorrow is the product of Christ’s human nature only, and not the divine? Do not our hearts tell us that if God is love—if His tender mercies are over all His works—then what we hear in Jesus’ words must be an echo of the divine?
Admonition
GOD’S UNIVERSAL LOVE is revealed not only in common grace and His great compassion, but also in His admonition to repent. God is constantly warning the reprobate of their impending fate, and pleading with them to turn away from sin. Nothing demonstrates God’s love more than the various warnings throughout the pages of Scripture, urging sinners to flee from the wrath to come.
Anyone who knows anything about Scripture knows it is filled with warnings about the judgment to come, warnings about hell, and warnings about the severity of divine punishment. If God really did not love the reprobate, nothing would compel Him to warn them. He would be perfectly just to punish them for their sin and unbelief with no admonition whatsoever. But He does love and He does care and He does warn.
God evidently loves sinners enough to warn them. Sometimes the warnings of Scripture bear the marks of divine wrath. They sound severe. They reflect God’s hatred of sin. They warn of the irreversible condemnation that will befall sinners. They are unsettling, unpleasant, even terrifying.
But they are admonitions from a loving God who as we have seen weeps over the destruction of the wicked. They are necessary expressions from the heart of a compassionate Creator who takes no pleasure in the death of the wicked. They are further proof that God is love.
The Gospel Offer
FINALLY, WE SEE PROOF that God’s love extends to all in the gospel offer. We saw earlier that the gospel invitation is an offer of divine mercy. Now consider the unlimited breadth of the offer. No one is excluded from the gospel invitation. Salvation in Christ is freely and indiscriminately offered to all.
Jesus told a parable in Matthew 22:2–14 about a king who was having a marriage celebration for his son. He sent his servants to invite the wedding guests. Scripture says simply, “they were unwilling to come” (v. 3). The king sent his servants again, saying, “Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast” (v. 4). But even after that second invitation, the invited guests remained unwilling to come. In fact, Scripture says, “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” (vv. 5–6). This was outrageous, inexcusable behavior! And the king judged them severely for it.
Then Scripture says he told his servants, “The wedding is ready, but those who were invited were not worthy. Go therefore to the main highways, and as many as you find there, invite to the wedding feast” (v. 9). He opened the invitation to all comers. Jesus closes with this: “Many are called, but few are chosen” (v. 14).
The parable represents God’s dealing with the nation of Israel. They were the invited guests. But they rejected the Messiah. They spurned Him and mistreated Him and crucified Him. They wouldn’t come—as Jesus said to them, “You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; and you are unwilling to come to Me, that you may have life” (Jn. 5:39–40).
The gospel invites many to come who are unwilling to come. Many are called who are not chosen. The invitation to come is given indiscriminately to all. Whosoever will may come—the invitation is not issued to the elect alone.
God’s love for mankind does not stop with a warning of the judgment to come. It also invites sinners to partake of divine mercy. It offers forgiveness and mercy. Jesus said, “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls” (Matt. 11:28–29). And Jesus said, “The one who comes to Me I will certainly not cast out” (Jn. 6:37).
It should be evident from these verses that the gospel is a free offer of Christ and His salvation to all who hear. Those who deny the free offer therefore alter the nature of the gospel itself. And those who deny that God’s love extends to all humanity obscure some of the most blessed truth in all Scripture about God and His lovingkindness.
God’s love extends to the whole world. It covers all humanity. We see it in common grace. We see it in His compassion. We see it in His admonitions to the lost. And we see it in the free offer of the gospel to all.
God is love, and His mercy is over all His works.
The author goes on to talk about the Elect.brightfame52
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Amen.
God so loved the unsaved people of the world, He sent His only begotten Son to die for theirs, that whoever believes in Him would receive everlasting life.
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. John 3:16
- whoever believes in Him should not perish, but have everlasting life.
If those Pastors or teachers (no such word in scripture as "theologian") are being led by the Spirit (anointing) and are teaching the truth, then yes for sure, they can help us, especially when we are babes, to learn to be led by the Spirit, and taught by the Spirit, (the anointing), which is also called the grace (Spirit of grace) of God, to be sober and consecrated, as well as to cleanse ourselves and perfect holiness in the fear of God.
“If you love Me, keep My commandments. And I will pray the Father, and He will give you another Helper, that He may abide with you forever— the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. John 14:15-17
However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. John 16:13
But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him. 1 John 2:27
For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, Titus 2:11-12
If Jesus was on earth today, would you rather go to Him and be taught by Him, or be taught by man?
The Spirit of truth, His Spirit dwells in you, and teaches you all things; He leads and guides you into all truth.
Look at all the error that was being taught, even in the first century by false apostles and teachers.
This is the mindset, and the context that John writes to them and to us today, concerning those who teach what is false.
24 Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. 25 And this is the promise that He has promised us—eternal life.
26 These things I have written to you concerning those who try to deceive you. 27 But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him. 1 John 2:24-27
JLB
Of course no doubt about it, "world" refers to the unsaved that Christ died for.
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. John 3:16
Elect refers to Jews, whom Paul desired to see saved.
The elect need salvation. The elect does not refer to people who were "chosen" for salvation. The elect refers to the Jews.
Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory. 2 Timothy 2:10
I study the scriptures, and rely on the Spirit of Truth Who abides in me to lead me and guide into all truth.
Who do you rely on to lead and guide you into all truth.
Jesus said if we continue and remain in His teaching, we would know the truth.
Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.” John 8:31-32
This same John also warns us, that if we don't remain in His teaching, His doctrine, we no longer have God.
Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. 2 John 1:9
JLBbrightfame52
2024 Supporter
This is why Reformed "Theoryology" is not taken seriously by the body of Christ, and is considered a "fringe sect", because of statements like this.
Pure eisegesis.
No scripture.
Just stating your preconceive idea and tagging it with a scripture reference while interjecting phrases into the actual words of Christ that aren't there.
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. John 3:16
World does not refer to believing sheep.
World refers to lost people.
No where in John 3:16 do we see "your words" that you added...
Only those who hear and believe the Gospel are saved.
that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. Romans 10:9
JLBbrightfame52
2024 Supporter