j*****7
发帖数: 10575 | 1 http://www.ccel.org/ccel/boettner/predest.v.viii.html
Reformed Doctrine of Predestination
3. THE TERM "WORLD" IS USED IN VARIOUS SENSES
When it is said that Christ died "not for our sins only but for the sins of
the whole world," I John 2:2, or that He came to "save the world," John 12:
47, the meaning is that not merely Jews but Gentiles also are included in
His saving work; the world as a world or the race as a race is to be
redeemed. When John the Baptist said, "Behold the Lamb of God that taketh
away the sin of the world!" he was not giving a theological discourse to
saints, but preaching to sinners; and the unnatural thing then would have
been for him to have discussed Limited Atonement or any other doctrine which
could have been understood only by saints. We are told that John the
Baptist "came for a witness, that he might bear witness of the light, that
all might believe through him," John 1:7. But to say that John's ministry
afforded an opportunity for every human being to have faith in Christ would
be unreasonable. John never preached to the Gentiles. His mission was to
make Christ "manifest to Israel," John 1:31; and in the nature of the case
only a limited number of the Jews could be brought to hear him.
Sometimes the term "world" is used when only a large part of the world is
meant, as when it is said that the Devil is "the deceiver of the whole world
," or that "the whole earth" wonders after the beast, Revelation 13:3. If in
I John 5:19, "We know that we are of God, and the whole world lieth in the
evil one," the author meant every individual of mankind, then he and those
to whom he wrote were also in the evil one, and he contradicted himself in
saying that they were of God. Sometimes this term means only a relatively
small part of the world, as when Paul wrote to the new Christian Church at
Rome that their faith was "proclaimed throughout the whole world," Rom. 1:8.
None but believers would praise those Romans for their faith in Christ, and
in fact the world at large did not even know that such a Church existed at
Rome. Hence Paul meant only the believing world or the Christian Church,
which was a comparatively insignificant part of the real world. Shortly
before Jesus was born, "There went out a decree from Caesar Augustus that
all the world should be enrolled," . . . "and all went to enroll themselves,
" Luke 2:1, 3; yet we know that the writer had in mind only that
comparatively small part of the world which was controlled by Rome. When it
was said that on the day of Pentecost, "there were dwelling at Jerusalem
Jews, devout men, from every nation under heaven," Acts 2:5, only those
nations which were immediately known to the Jews were intended, for verses 9
-11 list those which were represented. Paul says that the Gospel was "
preached in all creation under heaven." Col. 1:23. The goddess Diana of the
Ephesians was said to have been worshipped by "all Asia and the world," Acts
19:27. We are told that the famine which came over Egypt in Joseph's time
extended to "all the earth," and that "all countries came into Egypt to
Joseph to buy grain," Gen. 41:57.
In ordinary conversation we often speak of the business world, the
educational world, the political world, etc., but we do not mean that every
person in the world is a business man, or educated, or a politician. When we
say that a certain automobile manufacturer sells automobiles to everybody,
we do not mean that he actually sells to every individual, but that he sells
to every one who is willing to pay his price. We may say of one lone
teacher of literature in a city that he teaches everybody,—not that
everybody studies under him, but that all of those who study at all study
under him. The Bible is written in the plain language of the people and must
be understood in that way.
Verses like John 3:16, "For God so loved the world, that He gave his only
begotten Son, that whosoever believeth on Him should not perish, but have
eternal life," give abundant proof that the redemption which the Jews
thought to monopolize is universal as to space. God so loved the world, not
a little portion of it, but the world as a whole, that He gave His only
begotten Son for its redemption. And not only the extensity, but the
intensity of God's love is made plain by the little adverb "so,"—God so
loved the world, in spite of its wickedness, that He gave His only begotten
Son to die for it. But where is the oft-boasted proof of its universality as
to individuals? This verse is sometimes pressed to such an extreme that God
is represented as too loving to punish anybody, and so full of mercy that
He will not deal with men according to any rigid standard of justice
regardless of their deserts. The attentive reader, by comparing this verse
with other Scripture, will see that some restriction is to be placed on the
word "world." One writer has asked, "Did God love Pharaoh? (Rom. 9:17). Did
He love the Amalekites? (Ex. 17:14). Did He love the Canaanites, whom He
commanded to be exterminated without mercy? (Deut. 20:16). Did He love the
Ammonites and Moabites whom He commanded not to be received into the
congregation forever? (Deut. 23:3). Does He love the workers of iniquity? (
Ps. 5:5). Does He love the vessels of wrath fitted for destruction, which He
endures with much long-suffering? (Rom. 9:22). Did He love Esau? (Rom. 9:13
)." | j*****7
发帖数: 10575 | | t****e
发帖数: 2737 | 3 预定论到底怎么回事？
of
【在 j*****7 的大作中提到】
: http://www.ccel.org/ccel/boettner/predest.v.viii.html
: Reformed Doctrine of Predestination
: 3. THE TERM "WORLD" IS USED IN VARIOUS SENSES
: When it is said that Christ died "not for our sins only but for the sins of
: the whole world," I John 2:2, or that He came to "save the world," John 12:
: 47, the meaning is that not merely Jews but Gentiles also are included in
: His saving work; the world as a world or the race as a race is to be
: redeemed. When John the Baptist said, "Behold the Lamb of God that taketh
: away the sin of the world!" he was not giving a theological discourse to
: saints, but preaching to sinners; and the unnatural thing then would have
| x*a
发帖数: 4968 | 4 罪魁弟兄一向比较懒得多写字。 ：）
约翰一书2章2节历来是预定论主要对付的难点：
2. 他为我们的罪作了挽回祭．不是单为我们的罪、也是为普天下人的罪。
因为预定论强调主耶稣的十架“绝对不是”为了普天下所有人的罪，
所以这节无论如何也不能放过不理。
【在 t****e 的大作中提到】
: 预定论到底怎么回事？
:
: of
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