Letting Scripture interpret
Scripture, John’s epistle addresses his audience as “little children” (teknia
in 2:1, 12, 13c, 18, 28; 3:1-2; cf. John 11:52), and then proceeds to
remind them of the fact that Christ died as “the propitiation for our sins,”
and “not for ours only but also” for the sins of the whole world. Based on such
conceptual resonance (children of God), and linguistic similarity in the construction
of the contrast (monon all kai, John 11:52 and 1 John 2:2), there is
great reason to believe that John is broadening the one sacrifice of Christ
from Jews to people of all races. As Long concludes, “John wants to make it
clear to his readers in this verse (as well as John 3:16) that the Old
Testament particularism in relation to the nations of Israel is now past, so he
uses the universal term ‘whole world’” (Long, Definite Atonement, 118).
These of whom John speaks are not all people without exception, but all those
scattered children who will be taken from (ek) every tribe, language,
people, and nation (Revelation 5:9).
(David Schrock, “Jesus Saves, No Asterisk Needed: Why Preaching
the Gospel As Good News Requires Definite Atonement,” in Whomever He Wills:
A Surprising Display of Sovereign Mercy, ed. Matthew Barrett and Thomas J.
Nettles [Cape Carol, Fla.: Founders Press, 2012], 112-13)
Further Reading
Critique of "The Christ Who Heals"
An
Examination and Critique of the Theological Presuppositions Underlying Reformed
Theology
