That's a false charge. You claim I fail to grasp the context but you give not one example of how that happened.
Please answer what I wrote instead of giving a link to a Calvinistic buddy.
Two Calvinists demonstrate that I did not 'miss the boat', but was spot on, in my assessment of your imposing Calvinism on a text that refutes Calvinistic limited atonement.
Ron Rhodes (a 4-point Calvinist who does not support limited atonement), wrote: '1 John 2:2 says: "He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world." A natural reading of this verse, without imposing theological presuppositions on it, seems to support unlimited atonement'
(The Extent of the Atonement).
Professor Wayne Grudem, a Calvinist, wrote concerning 1 John 2:2:
When John says that Christ “is the propitiation for our sins, and not for ours only but also for the sins of the whole world” (
1 John 2:2, author’s translation), he may simply be understood to mean that Christ is the atoning sacrifice that the gospel now
makes available for the sins of everyone in the world. The preposition “for” (Gk.
peri, plus genitive) is ambiguous with respect to the specific sense in which Christ is the propitiation “for” the sins of the world.
Peri simply means “concerning” or “with respect to” but is not specific enough to define the exact way in which Christ is the sacrifice with respect to the sins of the world. It would be entirely consistent with the language of the verse to think that John is simply saying that Christ is the atoning sacrifice who is available to pay for the sins of anyone in the world. Likewise, when Paul says that Christ "gave himself as a ransom
for all" (1 Tim 2:6), we are to understand this to mean a ransom available for all people, without exception (Grudem 1994:598).
Oz
Works consulted
Grudem, W 1994.
Systematic Theology : An Introduction to Biblical Doctrine. Leicester, England / Grand Rapids, Michigan.: Inter-Varsity Press / Zondervan Publishing House.