In this post I will demonstrate from what is typically called by scholars the prologue of John, i.e., 1:1-18, the falsity of limited atonement, which is an unbiblical tradition held on to by some (not) all Calvinists.
The reason for doing so is that both reformed and non-reformed scholars and apologists concur that the prologue serves as the inspired lenses through which the rest of the Gospel is to be read and understood. As one reformed apologist states:
“Few passages of Scripture are more important to our study of the Trinity, and in particular, of the person of the Son, than the prologue of John. You see, John clearly intended this passage to function as a lens, a window of sorts, through which we are to read the rest of his Gospel. If we stumble here, we are in danger of missing so much of the richness that is to be found in the rest of the book. But if we work hard to grasp John’s meaning here, many other passages will open up for us of their own accord, yielding tremendous insights into the heart of God’s revelation of himself in Jesus Christ.” (James R. White, The Forgotten Trinity: Recovering the Heart of Christian Belief [Bethany House Publishers, Grand Rapids, MI 2019], 4. A Masterpiece: John’s Prologue, p. 44; bold emphasis mine)
And in respect to the use of ego eimi in John 18:5-6, this popular internet apologist writes:
“Twice John repeats the phrase ego eimi, emphasizing that it is the uttering of these words that causes the soldiers to draw back and fall down. Some have tried to say that the soldiers were simply amazed that Jesus would so boldly identify himself and that they stumbled in the darkness.26 But such is far beyond the realm of meaningful interpretation, for it not only reads a good bit out of the immediate text, but it also isolates this passage from the rest of John’s gospel. When 8:24, 8:58, and 13:19 are allowed to speak their peace, as well, the reason for the soldiers’ discomfort and humiliation is all too obvious. John’s meaning cannot be mistaken.
“If each of these instances were examined solely in a vacuum, separated from the others, without any thought of the entire book of John, one might see how their collective significance could be missed. But this is not the way of scholarly interpretation. These statements are not made in a vacuum-they are placed in a book that is rich with meaning and purpose. We have asserted that John intends the entire Gospel to be read through the “interpretive window” of the prologue of 1:1-18. Given the teachings of that passage, can one seriously doubt the meaning of ego eimi in the above examined passages? It would seem not.” (Ibid., 6. I am He, p. 103; bold emphasis mine)
What makes these comments rather unfortunate is that this same individual conveniently abandons his own proposed hermeneutical key when it comes to the exegesis of the phrase “world” whenever John’s Gospel employs it in respect to Christ’s atoning death.
With the foregoing in view, I now quote the prologue itself:
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. And the Light shines in the darkness, and the darkness did not overtake it. There was a man having been sent from God, whose name was John. He came as a witness, to bear witness about the Light, so that all might believe through him. He was not the Light, but he came to bear witness about the Light. There was the true Light which, coming into the world, enlightens everyone. He was in the world, and the world was made through Him (kai ho kosmos di’ autou egeneto), and the world did not know Him. He came to what was His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name (pisteuosin to onoma autou), who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father (hos monogenous para patros), full of grace and truth. John bore witness about Him and cried out, saying, ‘This was He of whom I said, “He who comes after me has been ahead of me, for He existed before me.”’ For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth came through Jesus Christ. No one has seen God at any time; the only begotten God (monogenes theos) who is in the bosom of the Father, He has explained Him.” John 1:1-18
Before proceeding any further it is important to note that the majority of the Greek MSS and ancient versions read only-begotten Son in v. 18:
“No one has ever seen God. The only-begotten Son (ho monogenes hyios), who is close to the Father’s side, has made him known.” Evangelical Heritage Version (EHV)
John emphatically proclaims that Christ came into the world that he brought into existence, for the obvious purpose of saving it.
Now the interesting aspect of the prologue is that every major theme found therein is actually touched upon and mentioned in the third chapter of John’s Gospel.
Pay close attention to the similarities:
“Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; this man came to Jesus by night and said to Him, ‘Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.’ Jesus answered and said to him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’ Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’ Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit. Do not marvel that I said to you, “You must be born again.” The wind blows where it wishes and you hear its sound, but do not know where it comes from and where it is going; so is everyone who has been born of the Spirit.’
“Nicodemus answered and said to Him, ‘How can these things be?’ Jesus answered and said to him, ‘Are you the teacher of Israel and do not understand these things? Truly, truly, I say to you, we speak of what we know and bear witness of what we have seen, and you do not accept our witness. If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? And no one has ascended into heaven, but He who descended from heaven, the Son of Man. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life. For God so loved the world, that He gave His only begotten Son (ton hyion ton monogene), that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him (all’ hina sothe ho kosmos di’ autou). He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God (me pepisteuken eis to onoma tou monogenous tou hyiou tou theou).
“And this is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. For everyone who does evil hates the Light, and does not come to the Light lest his deeds be exposed. But he who practices the truth comes to the Light, so that his deeds may be manifested as having been done by God.
“After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. And John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized—for John had not yet been thrown into prison. Therefore there arose a debate between John’s disciples and a Jew about purification. And they came to John and said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have borne witness, behold, He is baptizing and all are coming to Him.’ John answered and said, ‘A man can receive nothing unless it has been given him from heaven. You yourselves are my witnesses that I said, “I am not the Christ,” but, “I have been sent ahead of Him.” He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full. He must increase, but I must decrease. He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all.’” John 3:1-31
The following chart brings out the similarities and connections between these two chapters much more clearly.
| JOHN 1 | JOHN 3 |
| LIGHT VS. DARKNESS “And the Light shines in the darkness, and the darkness did not overtake it… There was the true Light which, coming into the world, enlightens everyone.” John 1:5, 9 THE BAPTIST “There was a man having been sent from God, whose name was John. He came as a witness, to bear witness about the Light, so that all might believe through him. He was not the Light, but he came to bear witness about the Light… John bore witness about Him and cried out, saying, ‘This was He of whom I said, “He who comes after me has been ahead of me, for He existed before me.”’” 1:6-8, 15 NEW BIRTH “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name (pisteuosin to onoma autou), who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” John 1:12-13 ONLY-BEGOTTEN & THE WORLD “He was in the world, and the world was made through Him (kai ho kosmos di’ autou egeneto), and the world did not know Him… And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father (hos monogenous para patros), full of grace and truth.” 1:10, 14 | LIGHT VS. DARKNESS “And this is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. For everyone who does evil hates the Light, and does not come to the Light lest his deeds be exposed. But he who practices the truth comes to the Light, so that his deeds may be manifested as having been done by God.” 3:19-21 THE BAPTIST “After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. And John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized—for John had not yet been thrown into prison. Therefore there arose a debate between John’s disciples and a Jew about purification. And they came to John and said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have borne witness, behold, He is baptizing and all are coming to Him.’ John answered and said, ‘A man can receive nothing unless it has been given him from heaven. You yourselves are my witnesses that I said, “I am not the Christ,” but, “I have been sent ahead of Him.” He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full. He must increase, but I must decrease. He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all.’” 3:22-31 NEW BIRTH “Jesus answered and said to him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’ Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’ Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit. Do not marvel that I said to you, “You must be born again.” The wind blows where it wishes and you hear its sound, but do not know where it comes from and where it is going; so is everyone who has been born of the Spirit.’… He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name (pepisteuken eis to onoma) of the only begotten Son of God.” John 3:3-8, 18 ONLY-BEGOTTEN & THE WORLD “For God so loved the world, that He gave His only begotten Son (ton hyion ton monogene), that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be SAVED through Him (all’ hina sothe ho kosmos di’ autou).” John 3:16-17 |
This now places proponents of limited atonement in a major dilemma since it is clear from the above that the world that Jesus came to save is the very world that he himself brought into existence. Note the relevant verses:
“He was in the world, and the world was made through Him (kai ho kosmos di’ autou egeneto), and the world did not know Him” John 1:10
“For God did not send the Son into the world to judge the world, but that the world might be SAVED through Him (all’ hina sothe ho kosmos di’ autou).” John 3:17
These texts emphatically affirm that the Son was sent to save the entire world that he created. Therefore, since there is nothing in the world which he did not create this means that Christ came to save the whole human race. There’s simply no way around this contextually and/or exegetically.
John’s prologue also means that we are to interpret all references to Christ saving the world as referring to the entire human race, to all of mankind, and not just to the elect as some (again, not all) Calvinists insinuate:
“On the next day, he saw Jesus coming to him and said, ‘Behold, the Lamb of God who takes away the sin of the world!” John 1:29
“‘This is the bread which comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven; if anyone eats of this bread, he will live forever; and also the bread which I will give for the life of the world is My flesh.’ Then the Jews began to argue with one another, saying, ‘How can this man give US His flesh to eat?’ So Jesus said to them, ‘Truly, truly, I say to YOU, unless YOU eat the flesh of the Son of Man and drink His blood, YOU have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.’” John 6:50-54
“And if anyone hears My words 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
CALVIN’S COMMENTARY ON JOHN
Lest a Calvinist argue that this is simply a non-reformed, non-Calvinist reading of the aforementioned verses I will now cite John Calvin’s very own commentary on these respective Johannine texts.
JOHN 1
The true light was. The Evangelist did not intend to contrast the true light with the false, but to distinguish Christ from all others, that none might imagine that what is called light belongs to him in common with angels or men. The distinction is, that whatever is luminous in heaven and in earth borrows its splendor from some other object; but Christ is the light, shining from itself and by itself, and enlightening the whole world by its radiance; so that no other source or cause of splendor is anywhere to be found. He gave the name of the true light, therefore, to that which has by nature the power of giving light.
This passage is commonly explained in two ways. Some restrict the phrase, every man, to those who, having been renewed by the Spirit of God, become partakers of the life-giving light. Augustine employs the comparison of a schoolmaster who, if he happen to be the only person who has a school in the town, will be called the teacher of all, though there be many persons that do not go to his school. They therefore understand the phrase in a comparative sense, that all are enlightened by Christ, because no man can boast of having obtained the light of life in any other way than by his grace. But since the Evangelist employs the general phrase, every man that cometh into the world, I am more inclined to adopt the other meaning, which is, that from this light the rays are diffused OVER ALL MANKIND, as I have already said. For we know that men have this peculiar excellence which raises them above other animals, that they are endued with reason and intelligence, and that they carry the distinction between right and wrong engraven on their conscience. There is no man, therefore, whom some perception of the eternal light does not reach.
But as there are fanatics who rashly strain and torture this passage, so as to infer from it that the grace of illumination is equally offered to all, let us remember that the only subject here treated is the common light of nature, which is far inferior to faith; for never will any man, by all the acuteness and sagacity of his own mind, penetrate into the kingdom of God. It is the Spirit of God alone who opens the gate of heaven to the elect. Next, let us remember that the light of reason which God implanted in men has been so obscured by sin, that amidst the thick darkness, and shocking ignorance, and gulf of errors, there are hardly a few shining sparks that are not utterly extinguished.
He was in the world. He accuses men of ingratitude, because of their own accord, as it were, they were so blinded, that the cause of the light which they enjoyed was unknown to them. This extends to every age of the world; for before Christ was manifested in the flesh, his power was everywhere displayed; and therefore those daily effects ought to correct the stupidity of men. What can be more unreasonable than to draw water from a running stream, and never to think of the fountain from which that stream flows? It follows that no proper excuse can be found for the ignorance of the world in not knowing Christ, before he was manifested in the flesh; for it arose from the indolence and wicked stupidity of those who had opportunities of seeing Him always present by his power. The whole may be summed up by saying, that never was Christ in such a manner absent from the world, but that men, aroused by his rays, ought to have raised their eyes towards him. Hence it follows, that the blame must be imputed to themselves…
Who taketh away the sin of the world. He uses the word sin in the singular number, for any kind of iniquity; as if he had said, that every kind of unrighteousness which alienates men from God is taken away by Christ. And when he says, the sin Of The World, he extends this favor indiscriminately TO THE WHOLE HUMAN RACE; that the Jews might not think that he had been sent to them alone. But hence we infer that THE WHOLE WORLD IS INVOLVED IN THE SAME CONDEMNATION; and that as ALL MEN without exception are guilty of unrighteousness before God, they need to be reconciled to him. John the Baptist, therefore, by speaking generally of the sin of the world, intended to impress upon us the conviction of our own misery, and to exhort us to seek the remedy. Now our duty is, to embrace the benefit which is offered to all, that each of us may be convinced that there is nothing to hinder him from obtaining reconciliation in Christ, provided that he comes to him by the guidance of faith. (Chapter 1)
JOHN 3:16-17
That whosoever believeth on him may not perish. It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term World, which he formerly used; for though nothing will be found in the world that is worthy of the favor of God, yet he shows himself to be reconciled TO THE WHOLE WORLD, when he invites ALL MEN WITHOUT EXCEPTION to the faith of Christ, which is nothing else than an entrance into life.
Let us remember, on the other hand, that while life is promised universally to all who believe in Christ, still faith is not common to all. For Christ is made known and held out to the view of all, but the elect alone are they whose eyes God opens, that they may seek him by faith…
17. For God sent not his Son into the world to condemn the world. It is a confirmation of the preceding statement; for it was not in vain that God sent his own Son to us. He came not to destroy; and therefore it follows, that it is the peculiar office of the Son of God, that all who believe may obtain salvation by him. There is now no reason why any man should be in a state of hesitation, or of distressing anxiety, as to the manner in which he may escape death, when we believe that it was the purpose of God that Christ should deliver us from it. The word world is again repeated, THAT NO MAN MAY THINK HIMSELF WHOLLY EXCLUDED, if he only keep the road of faith. (Chapter 3)
JOHN 12:47
If any man hear my words. After having spoken concerning his grace, and exhorted his disciples to steady faith, he now begins to strike the rebellious, though even here he mitigates the severity due to the wickedness of those who deliberately — as it were — reject God; for he delays to pronounce judgment on them, because, on the contrary, he has come FOR THE SALVATION OF ALL. In the first place, we ought to understand that he does not speak here of all unbelievers without distinction, but of those who, knowingly and willingly, reject the doctrine of the Gospel which has been exhibited to them. Why then does Christ not choose to condemn them? It is because he lays aside for a time the office of a judge, and offers salvation TO ALL without reserve, and stretches out his arms TO EMBRACE ALL, THAT ALL MAY BE THE MORE ENCOURAGED TO REPENT. And yet there is a circumstance of no small moment, by which he points out the aggravation of the crime, if they reject an invitation so kind and gracious, for it is as if he had said, “Lo, I am here TO INVITE ALL, and, forgetting the character of a judge, I have this AS MY SINGLE OBJECT, TO PERSUADE ALL, and to rescue from destruction those who are already twice ruined.” No man, therefore, is condemned on account of having despised the Gospel, except he who, disdaining the lovely message of salvation, has chosen of his own accord to draw down destruction on himself.
The word judge, as is evident from the word save, which is contrasted with it, here signifies to condemn. Now this ought to be understood as referring to the office which properly and naturally belongs to Christ; for that unbelievers are not more severely condemned on account of the Gospel is accidental, and does not arise from its nature, as we have said on former occasions. (Chapter 12)
Unless stated otherwise, biblical citations taken from the Legacy Standard Bible (LSB).
FURTHER READING
John Calvin and Particular Redemption
TURRETIN ATONEMENT DEBATE, PT. 2
EARLY CHURCH ON JESUS’ ATONING DEATH
LIMITED ATONEMENT DEBATE PT. 1
The Case for Unlimited Atonement Pt. 1
For Whom Did the OT High Priest Make Atonement? Pt. 1
CHARLES HADDON SPURGEON VS. JAMES WHITE
Answering Islam Blog 
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