1 John 2:2 (ESV) — 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.
This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all men, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, ‘the whole world,’ is one which naturally embraces all men; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all men; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the ‘propitiation for the sins of the whole world’ in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things: (1.) That the atonement in its own nature is adapted to all men, or that it is as much fitted to one individual, or one class, as another; (2,) that it is sufficient in merit for all; that is, that if any more should be saved than actually will be, there would be no need of any additional suffering in order to save them;
Albert Barnes, Notes on the New Testament: James to Jude (ed. Robert Frew; London: Blackie & Son, 1884–1885), 291–292.
His propitiation extends as widely as sin extends: see on 2 Pe 2:1, “denying the Lord that bought them.” “The whole world” cannot be restricted to the believing portion of the world (compare 1 Jn 4:14; and “the whole world,” 1 Jn 5:19). “Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me” [LUTHER].
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (vol. 2; Oak Harbor, WA: Logos Research Systems, Inc., 1997), 527.
And he (και αὐτος [kai autos]). He himself in his own person, both priest and sacrifice (Heb. 9:14). The propitiation (ἱλασμος [hilasmos]). Late substantive from ἱλασκομαι [hilaskomai] (Luke 18:13; Heb. 2:17), in LXX, Philo, Plutarch, in N. T. only here and 4:10. Christ himself is the means of propitiation for (περι [peri] concerning) our sins. See ἱλαστηριον [hilastērion] in Rom. 3:25. For the whole world (περι ὁλου του κοσμου [peri holou tou kosmou]). It is possible to supply the ellipsis here of των ἁμαρτιων [tōn hamartiōn] (the sins of) as we have it in Heb. 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (5:19). At any rate, the propitiation by Christ provides for salvation for all (Heb. 2:9) if they will only be reconciled with God (2 Cor. 5:19–21)
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), 1 Jn 2:2.
This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all men, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, ‘the whole world,’ is one which naturally embraces all men; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all men; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the ‘propitiation for the sins of the whole world’ in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things: (1.) That the atonement in its own nature is adapted to all men, or that it is as much fitted to one individual, or one class, as another; (2,) that it is sufficient in merit for all; that is, that if any more should be saved than actually will be, there would be no need of any additional suffering in order to save them;
Albert Barnes, Notes on the New Testament: James to Jude (ed. Robert Frew; London: Blackie & Son, 1884–1885), 291–292.
His propitiation extends as widely as sin extends: see on 2 Pe 2:1, “denying the Lord that bought them.” “The whole world” cannot be restricted to the believing portion of the world (compare 1 Jn 4:14; and “the whole world,” 1 Jn 5:19). “Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me” [LUTHER].
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (vol. 2; Oak Harbor, WA: Logos Research Systems, Inc., 1997), 527.
And he (και αὐτος [kai autos]). He himself in his own person, both priest and sacrifice (Heb. 9:14). The propitiation (ἱλασμος [hilasmos]). Late substantive from ἱλασκομαι [hilaskomai] (Luke 18:13; Heb. 2:17), in LXX, Philo, Plutarch, in N. T. only here and 4:10. Christ himself is the means of propitiation for (περι [peri] concerning) our sins. See ἱλαστηριον [hilastērion] in Rom. 3:25. For the whole world (περι ὁλου του κοσμου [peri holou tou kosmou]). It is possible to supply the ellipsis here of των ἁμαρτιων [tōn hamartiōn] (the sins of) as we have it in Heb. 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (5:19). At any rate, the propitiation by Christ provides for salvation for all (Heb. 2:9) if they will only be reconciled with God (2 Cor. 5:19–21)
A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), 1 Jn 2:2.