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Everyone will be given a tattoo or mark on either his forehead or forehand, only if he swears allegiance to the Dictator as being God. Symbolically, this mark will be 666.
-- Hal Lindsey, The Late Great Planet Earth, 1970
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De-universalizing the Gospel
Posted on Saturday, March 08 @ 19:57:59 PST by John McPherson |
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by John McPherson
One of the texts viewed as most foundational to the Christian gospel (and, in effect, encapsulating it in condensed form) is John 3:16. This verse is routinely quoted, in isolation, as an expression of the gospel in summary form. It reads as follows, in the New King James Version of the Bible, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” It has been routinely assumed that this reference to God’s love for the “world” and the usage of the seemingly all-inclusive “whosoever” confirm the universal nature of the gospel, and its relevance for all of mankind. Certainly, a cursory reading of this text would seem to prompt such a conclusion. But let’s look at it in its context.
The immediate context begins in v.1 of chapter 3. Nicodemus, a First Century Jewish religious leader goes to Jesus secretly, by night, to engage him in discussion involving various aspects of the spiritual economy within which they both lived, and over which Nicodemus was one of the “rulers”. Jesus immediately confronted him with information concerning the necessity of spiritual rebirth “via water and the Spirit” in order to gain entrance to the Kingdom of God (i.e. eternal acceptance with – and the approval of - the God of Israel, manifested in the reception of eternal life).
9 Nicodemus answered and said to Him, "How can these things be?" 10 Jesus answered and said to him, "Are you the teacher of Israel, and do not know these things? 11 Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. 12 If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life.
Note Jesus’ words to Nicodemus, above. He appeals to the lengthy tradition of the prophetic ministration of Truth to the Israelites throughout their history, only to be met with unbelief and rejection. Jesus drew a direct analogy between His own death on the cross and Moses’ lifting the serpent in the wilderness, in order to provide physical healing and salvation to those Israelites who had been bitten by deadly snakes. Notably, the ENTIRE CONTEXT of John 3 is focused on Israelite spiritual realities and distinctives – the faith element manifested in unique ways during the Old Covenant “world”’s existence. To really understand that “world” and its relationship to the First Century gospel, however, we need to consider the broader context of this chapter.
Going back to chapter 1 of John’s Gospel, we read the following:
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men.
5 And the light shines in the darkness, and the darkness did not comprehend it. 6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light which gives light to every man coming into the world. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.
Note the direct parallelism in vss. 10,11, above. John used the phrase “the world” (Gk. “cosmos”) to refer to God’s Covenant People (“His own”, v.11). The parallel is inescapable. The “world” or “cosmos” of the People of Israel is in view in this chapter, NOT the entire human race (as most theologians/expositors would have us believe). Going back to the first verses above then, we find it permissible to paraphrase the text as follows: the Word was “in the beginning [of the Israelite “cosmos”] and the Word was with God and the Word WAS God [YHWH of the Israelites, who established/created their “cosmos” in the giving the Law to Moses]. “All things [within that “world/cosmos”] were made through Him and without Him nothing [in that “world/cosmos”] was made that was made”. “In YHWH was life, and the life was the light of men [who were citizens of that OC “world”]. And the light shines in the darkness [the spiritual darkness unique to the Israelites/Jews who rejected their own God and His Law] and the darkness did not comprehend it [see vss. 10,11 below]. There was a man sent from God whose name was John. This man came for a witness [to the Jews/Israelites, and THEIR “world” specifically], to bear witness of the Light, that all [of the “elect” within the OC “world”] through him might believe. He was not that light, but was sent to bear witness of that Light. That was the true Light, which gives light to every man coming into the “world” [either being born as an Israelite/Jew or gaining citizenship therein via becoming a proselyte]. He was in the world [the Israelite/Jewish “cosmos”] and the world [Israelite/Jewish cosmos] was made through Him, and the world [Israelite/Jewish cosmos] did not know Him [as their Messiah]. He came to His own [the OC People, specifically “the elect” WITHIN that “world” and Nation] and His own [OC “elect”] did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood [through physical heredity as a Jew/Israelite], nor of the will of the flesh [through adherence to the Mosaic Law], nor of the will of man [through personal effort and self-righteousness of any kind], but of God. And the Word became flesh and dwelt among us [the First Century Israelites/Jews], and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
I believe the paraphrase above represents, essentially, the originally intended meaning in this passage, and it sets the tone and establishes the focus for the rest of the Book. The next verses further reinforce the focus of this Gospel on the Old Covenant Mosaic spiritual economy of the First Century:
15 John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.' " 16 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ.
Further down in the chapter, we find John making some very specific statements concerning the relevance of Christ Jesus to the First Century Israelites/Jews and THEIR “world”.
29 The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world! 30 This is He of whom I said, 'After me comes a Man who is preferred before me, for He was before me.' 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water."
Note that John specifically states that Jesus was to be revealed TO ISRAEL, NOT to the entire human race, per se. Jesus Himself confirms this focus in His earthly ministry in Matt. 15:24, “But He answered and said, "I was not sent except to the lost sheep of the house of Israel."
In referring to Christ Jesus as the “Lamb who takes away the sin of the world”, John was emphasizing His fulfillment of the blood sacrifice “type” belonging to Old Covenant Mosaic Judaism. The redemptive element in Christ Jesus’ Messianic role in this regard is revealed as exclusive to Old Covenant Israel in Hebrews 9:15, “15 And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”
Thus, we see that John 3 is prefaced by the contextual establishment of an exclusively Old Covenant Jewish/Israelite “world” focus and framework of understanding. The applicability of John 3:16 to all of mankind universally, therefore, is really not permissible when due consideration and weight is given to the context.
“For God so loved the world [of His Covenant People, particularly the “elect”] that He gave His only begotten Son [as THEIR Messiah], that whosoever [among them, within the OC “world”] believeth in Him should not perish [at the destruction of their “world” in 70 AD, and the Great Day of Judgment upon them as a People], but have everlasting life”.
In saying this, I do not mean to suggest that the First Century gospel was not instrumental in bringing an eternal “cosmos” into being which has universal, eternal ramifications and involvement with mankind as a whole. But the gospel texts so commonly used to support modern evangelistic efforts and “gospel preaching” are, as has been demonstrated above, wrested out of their context and made to mean something never intended.
The eternal New Covenant Kingdom established in and through the First Century saints has direct involvement with mankind today, on this planet – but the means of access to that Kingdom by faith (as a spiritual proselyte) must be carefully distinguished from the First Century gospel declared in texts such as John 3:16.
John McPherson
Gold River, BC
CANADA
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John McPherson is a columnist for PlanetPreterist.com. John McPherson lives in British Columbia, on the West Coast of
Vancouver Island with his wife and two boys. John enjoys studying and writing, and is currently working on a B.Th. program.
View John McPherson archives
Note: Opinions presented on PlanetPreterist.com or by PlanetPreterist.com columnists may not necessarily reflect the position of PlanetPreterist.com, or reflect the beliefs, doctrine or theological position of all other preterists. We encourage all readers to first and foremost carefully analyze all articles in the light of God's Word.
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Re: De-universalizing the Gospel (Score: 1)
 by MiddleKnowledge on Saturday, March 08 @ 20:38:14 PST
(User Info | Send a Message) | Hey John,
Haven't I seen this article before a few years ago? I'm pretty sure I did, or something very similar.
It had a pretty big impact on me the first time I read it.
Thanks again,
Tim Martin
www.beyondcreationscience.com |
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Re: De-universalizing the Gospel (Score: 1)
 by davo on Saturday, March 08 @ 21:30:35 PST
(User Info | Send a Message) |
In saying this, I do not mean to suggest that the First Century gospel was not instrumental in bringing an eternal “cosmos” into being which has universal, eternal ramifications and involvement with mankind as a whole. But the gospel texts so commonly used to support modern evangelistic efforts and “gospel preaching” are, as has been demonstrated above, wrested out of their context and made to mean something never intended. Yes John… and such being the case that not every "all" means all inclusive and not every "world" means humanity in toto – BUT such being the case in juxtaposition quite clearly in the Scriptures there are place where both terms ARE far reaching and all inclusive – and this I believe is how this works:
Jn 3:16-17 For God so loved Israel that He gave His only begotten Son, that whoever of Israel believes in Him should not perish in the Parousia but find life into the age about to come. For God did not send His Son into Israel to condemn Israel, but that Israel through Him might be delivered.
Thus as you pointed out "world" in THIS context fits accordingly with Israel. We know too that the gospel went out into "all [inclusively as they understood it] the world" – again, inclusively as they understood it to be BEYOND the confines of Israel's world. Now THIS "world" Paul makes clear was distinct from Israel's covenantal world, though directly and purposely divinely affected by it:
Rom 11:12, 15 Now if their [Israel's] fall is riches for the world [humanity], and their [Israel's] failure riches for the Gentiles [first-fruit saints Act 13:48; 15:14, 17], how much more their [Israel's] fullness!
For if their [Israel's] being cast away [by God] IS the reconciling of the world [humanity], what will their [Israel's] acceptance [by God] be but life from the dead?
There is just NO WAY "the world" in THIS context can be whittled away to less than the world of ALL mankind beyond Israel's world. Israel's resurrection i.e., redemption brought LIFE to the world. Thus as you pointed out above, this is HOW as I see it God used Israel as an: "instrumental in bringing an eternal “cosmos” into being which has universal, eternal ramifications and involvement with mankind as a whole." Or as Jesus said: "…for salvation is of the Jews".
davo
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Re: De-universalizing the Gospel (Score: 1)
by tom-g on Sunday, March 09 @ 11:29:32 PDT
(User Info | Send a Message) | Hey John,
I hope that others may also come forward with an exegesis that would represent the view you express in your statement:
"“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” It has been routinely assumed that this reference to God’s love for the “world” and the usage of the seemingly all-inclusive “whosoever” confirm the universal nature of the gospel, and its relevance for all of mankind. Certainly, a cursory reading of this text would seem to prompt such a conclusion."
Thanks John
Tom |
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The ending of types and figures, A response to Brother JM (Score: 1)
by Barry on Thursday, March 13 @ 11:20:45 PDT
(User Info | Send a Message) | Hi JM,
Quote JM
Neither Tim nor I is "stuck in the transition of the ages" either, Barry. Rather, you have made a transition to a Biblically unsubstantiated position, as we understand the Scriptures. But let's take a closer peek at the texts you explore here seemingly in support of your view.
End quote.
I did not say that you were JM. I did mirror back to Tim, a little of his own tone. And then just a little. [Even you had to part ways with the way he used the “children of Satan” card.]
But now that you bring it up… :)
JM, several times you speak of my universalizing texts. That is indeed a bit of a presumption and overgeneralization. The thrust of my post was not to prove a universalizing of the text but rather to prove a time frame and time restraint. You are correct however that I come to universal conclusions. But I do recognize that many scriptures are focusing on how that “world” was headed up. Wherein covenant was always for an outward benefit and impact.
We do however have a covenant God that is God of all.
JM, IMV what I’ve seen so far in your post here is the very common physical verses spiritual dichotomy. Permit me to carry on in this line of presumption for just a moment please.
Usually this equates the term “natural” with “physical”. Often it creates an escapism mentality. Like the physical world is a God created “trap” or “prison” and now we have to find a way out. Most religions do this. Most so called Preterists do this to the extent that they hold onto annihilation or ECT in what becomes then a partial preisterist post mortem futurism as on going postmortem REPLACES the end of the age judgment in scripture. Futurism does it, Reincarnation often does it, Buddhism comes very close, and so on.
“Man shall not live by bread alone”. Does not attempt to define life or “live” in a dichotomy or dualism but as a “whole” or “wellness” or “healed” and thus completed state for man to live in and as. “Man” was in need of “healing”. How we define that healing becomes another side discussion. :)
Thus the “natural man” had NOT a physical problem but an EXCLUSIVITY problem.
That which passed away and was thrown down in AD 70 what not representative of the physical but rather of the “ego”. The temple “made with hands”. The egocentric view that God can be served through human potential. Thus making God in our own image in the exclusivity of the natural “mind set”. Thus, why “types and figures” were given in the first place.
MOVING FURTHER ON TO ADJACENT POINTS:
This problem was not unique to Israel. All of the offspring were told to repent. Just as Israel was set apart from all other peoples they headed up the problem of all other peoples.
One can argue the there being set apart was local. And it was.
One can argue that their influence over other peoples was local, and it was.
Once can argue that the “world” of that influence had geographical limits, and it did.
Sufficient was this however to show forth a comprehensive solution by way of an historical revelation.
Act 17:22 Then Paul stood in the midst of Mars' hill, and said, [Ye] MEN OF ATHENS, I perceive that in all things ye are too superstitious.
Act 17:23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore YE IGNORANTLY WORSHIP, him declare I unto you.
Act 17:24 God that made the world and ALL THINGS THEREIN, seeing that he is LORD OF HEAVEN AND EARTH, dwelleth not in TEMPLES MADE WITH HANDS;
Act 17:25 Neither is worshipped with MEN'S HANDS, as though he needed any thing, seeing he giveth to ALL life, and breath, and ALL THINGS;
Act 17:26 And hath made of ONE BLOOD all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
Act 17:27 That THEY sho
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Re: De-universalizing the Gospel (Score: 1)
by Englishman on Saturday, March 15 @ 17:49:27 PDT
(User Info | Send a Message) | John,
I have read your analysis that suggests that John 3:16 should be limited to a demographic Israel. But I think historic Christianity has been quite correct on the wider application of John 3:16.
John begins by setting the scene for us when he takes us to a time that long predates the history of Israel. John 1:1-3. (You have pressed us to see a "local Israel" application, but John here does differently.)
When we come to Chapter 3, a contrast is set forth in John 3:14-16 between the love administered through Moses and the love administered through Christ.
God *so* loved the world. The "so" here has reference to the love manifested in the earlier verse 14. And "the world" here is a term of contrast declaring a distinction with the demographic setting of v 14 and that is consistent with the scene set in 1:1-3.
The following paraphrase captures the substance: "God, through Moses, manifested His love to the Israelites by preserving life for a number of them in the wilderness. And God, through Christ, so loved us Adamites by preserving life for us when He was slain for us from the foundation of the world."
When referring to Christ as the Lamb who takes away the sins of the world, you say that John was emphasizing His fulfillment of the blood sacrifice type belonging to "Old Covenant Mosaic Judaism". Well, the Apostle reveals something quite cogent on this point. He says that the true typical Lamb was slain "from the foundation of the world". And history attests to this because we see the "coats of skin" placed upon Adam and Eve in Genesis. So the true typical sacrifice occurred long before the Mosaical system even existed. And the record shows that this Sacrifice was to benefit Adam and his posterity (not merely Jacob and his posterity). From this I would conclude that the love mentioned in John 3:16 is not a "Israel cosmos" love, but that it is a "Garden cosmos" love.
I noticed that you do not deny an ultimate application to a "wider cosmos", but it just appears that you want to say that John 3:16 should contextually be limited to a narrower cosmos.
Well, I can certainly understand why historic Christianity has held to the wider view.
Englishman
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Re: De-universalizing the Gospel (Score: 1)
by Patronius on Monday, March 17 @ 11:37:55 PDT
(User Info | Send a Message) | In your conclusion you said:
"but the means of access to that Kingdom by faith (as a spiritual proselyte)must be carefully distinguished"
Can you please address how Believers (because universalism is wrong) access that kingdom today!- In other words do you believe that one just comes to faith by reading the Bible and believing that Jesus is the Son of God? |
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- by SuperSoulFighter on Monday, March 17 @ 15:17:58 PDT
My responce to JM on Revelation texts. (Score: 1)
by Barry on Saturday, March 22 @ 08:05:18 PDT
(User Info | Send a Message) | Hi JM,
I wanted to deal with these particular points of yours separately. It is a very important issue that would otherwise just be lost in too long a post if included with the other points.
The constant ripping of these texts in Revelation out of their actual setting and context is something that many “full preterists” do very often to try and get around what the rest of the New Testament is obviously saying concerning the end of the age.
I will very shortly be answering your other points in the original place underneath your last response to me. Thanks in advance for your patience in this matter.
Quote Barry:
Christ came WITHIN sectarianism to FINISH SECTARIANISM [as one would stand apart from or independent from another]. Christ came WITHIN ethnicity to FINISH WITH ETHNICITY [as one would stand apart or independent from another]. To bring the diversity of identity of “the natural” into a ONE WHOLE where the diversity lives in harmony as part of the whole in common value worth and love. First the natural and then the spiritual.
AND SUCH WAS THE ENDING OF THE TYPES AND FIGURES FROM ADAM.
End quote.
Quote JM:
This is a nice theory, Barry, but it really doesn't match the reality. Yes, WITHIN the Kingdom there is no longer any sectarianism or difference between "Jew" and "Greek". But there will ALWAYS be a distinction between the spiritual Israelites of the Kingdom of Heaven and the remainder of mankind. That's an eternal situation. I could direct you to numerous texts in this regard, but one of the better ones is found in Rev. 21:22-27, 22 But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. 23 The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light. 24 And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. 25 Its gates shall not be shut at all by day (there shall be no night there). 26 And they shall bring the glory and the honor of the nations into it. 27 But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life. The New Jerusalem - the heavenly City of Zion - sounds pretty exclusive to me, Barry. The capital City of the heavenly Kingdom only permits those whose names are in the Lamb's Book of Life entrance to it. Interesting, eh? That should tell you alot about the nature of that Kingdom and how non-inclusive and sectarian it really is. Here's another one for you:
14 Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. 15 But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.
16 “I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star.”
17 And the Spirit and the bride say, “Come!” And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely.
End quote.
First of all (as I will cover in greater length in my next post) there is NOW NO JEW AND GENTILE (or Greek by comparison) once THE END OF THE AGE and the passing away of types and figures and the PASSING AWAY OF THE LAW TAKES PLACE. You cannot have a Jew and Gentile in post end of age judgment. One can “think” that there is such “between the ears” but there is NO VALID TYPE OR FIGURE to make SUCH A DISTINCTION. The law did not pass away for the believer only. I view this as a grave error on your part.
There is no remaining valid type and figure to maintain the validity of such ethnicity and sectarianism.
Somehow "magically" some scriptures in Revelation change THRUST and SETTING from all of their surroundings. These very select scriptures in Revelati
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