#103
It's true it does not literally say "everyone might be saved", but it's saying "whoever" which is the same meaning as "everyone might" in the world. Meaningly it's an actual possibilty for everyone.
Do you agree the world means both the elect and none elect?
For God did not send the Son into the world to judge the world, but that the world might be saved through Him.
— John 3:17
If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world.
— John 12:47
Not sure what you're asking me to look at. Are you asking me to give my view on these verses, and comment on your comments, or the Reformed/Calvinist views or what?
A. Take a look at John 3:16 interlinear. What here is translated in verse 16, "whoever", or in the KJV, "whosoever", is, in the Greek, properly, "all those that". It is not a question left up to chance or any quandary as to whether it is possible for anyone else to believe, (besides those who do).
B. And, again, the term, "so", can go either of two ways. The Greek works like the English: a) "So" means "so much", or, at least, it can imply it by the nature of that love. b) "So" means only, "Thus", or, "In this way". —The interlinear that I see renders it, "Thus", and that is how I read it, no matter how wonderful that love appears to us. We prefer a somewhat less clinical rendering, I understand, but... there it is! Preference is not what drives meaning.
John 3:16 Interlinear: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
C. The subjunctive, carefully rendered in most translations, "so that [or, in order that]....might" is not in the Greek offering up alternate possibilities, but demonstrating PURPOSE. He did
that, so that
this would happen.
D. As for the term, "world", in all three references, I can't speak for the Reformed/Calvinists, but as a bilingual who grew up in a family of linguists, I can tell you that there are many ways to take that.
- 1. The one you seem to suppose, is indeed a possible meaning, as I see the language here, (apart from the larger context of John 3 and the whole of the counsel of God.)
- 2. The Bible doesn't always speak in specifics. It may not be literally, "everyone" within the world, but just a general statement of goodwill.
- 3. It may well be (and this will probably be abhorrent to you, but try to listen anyway) that God considers what he created in light of the end result, to be "THE WORLD", which is to be restored to him at the end, which does not include the reprobate. That is, the present world, that which it takes to bring about the end result, is not THE WORLD that he loves in this way. We do know, after all, that only those who believe in him comprise The People of God in that final completed creation. —THAT "world" may well be what is referred to here, that is being saved out of this present passing creation.
- 4. Repeatedly, in the Gospels, I hear Jesus making plays on words, and, in fact, throughout the Bible—the Old Testament, particularly—God speaks the same way, even in puns, for effect.
- 5. That 2-4 will not be satisfying to you, I don't doubt. I only point them out as possible uses. But this (point E.) may be intellectually satisfying to you—
E. John 12:47 contextually is saying that Jesus is not the one who judges. BUT it specifically says that there is one who does judge. As some 'lounge chair theologians' have put it, "Jesus saves us from the Father." Jesus came not for the purpose of judging, but for the purpose of saving. I expect you are familiar with the way the more liberal users of the Gospel love to describe Jesus, as gentle and forgiving and friend-of-sinners, etc etc, and, "Why can't we be more like Jesus?". There is some truth to that. This too may tie into my point #2 above.
