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The "fight" as you call it, in the end involves the very nature of the Gospel of Christ. You, I think, while you might decry the notion, want to involve the will and work of man in cooperation with the work of Christ and the Spirit of God as necessary in regeneration. I, and Reformed Theology teach that only the work of God is capable of salvation, and that the will of man is necessarily transformed as a result. THIS is important. To God be all the credit and glory.
Here is what Wikipedia says about 1 John - note the date (late) and location (not Jewish)When Christ died, he WISHED he did not have to. When God "wants" something it may very well be the same sort of thing, but there is only one way for him to complete the finished product he had in mind when he created mankind.
Meanwhile, the language of 1 John 2:2 there is pretty plain, in the context of the rest of Scripture, and specially in the the heart of the rest of John's writings, that he is referring to the fact that Christ did not only die for Jews, but for his chosen of the Gentiles also. Phil Johnson writes, "There is little doubt that this is how John's initial audience would have understood this expression. "The whole world" means "people of all kinds, including Jews, Gentiles, Greeks, Romans, and whatnot" as opposed to "ours only" i.e., the Jewish nation. What the apostle John is saying in the John 11 passage [he is referring here to John 11:51,52 --a passage similar to 1 John 2:2 (MQ)] is particularly significant: Christ died so that he might gather "the children of God" the elect, from the whole world." See the phrase, "out of" or "from", in a similar use in Rev 5:9,10
The language of the verse alone, and in considering the immediate context, may also may be taken to mean that if any are to be saved, it is through Christ --none are saved any other way. I do not find the context to support the notion that God intended for everyone to be saved, nor that in fact the sins of any but those God chose for his mercy were paid for in the sacrifice of Christ.
Finally, it is worth pointing out that the payment by Christ was not hypothetical, nor was it done in vain for any. That the gospel is offered to many who are subsequently lost does not invalidate the offer if the sins were never actually paid for, since to pay for their sins is to redeem them. If they had become as the chosen redeemed, they would have BEEN the chosen redeemed.
The First Epistle of John, often referred to as First John and written 1 John or I John, is the first of the Johannine epistles of the New Testament, and the fourth of the catholic epistles. There is no scholarly consensus as to the authorship of the Johannine works. The author of the First Epistle is termed John the Evangelist, who most scholars believe is not the same as John the Apostle. Most scholars believe the three Johannine epistles have the same author, but there is no consensus if this was also the author of the Gospel of John.
This epistle was probably written in Ephesus in AD 95–110. The author advises Christians on how to discern true teachers: by their ethics, their proclamation of Jesus in the flesh, and by their love. The original text was written in Koine Greek.
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