The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

Search


You searched for 'ESV Study Bible'

I've found 21 results!


1689 Baptist Confession Chapter 1: Of the Holy Scriptures - Commentary

...he words of the LORD are pure words” (Ps. 12:6), and “Every word of God proves true” (Prov. 30:5). If they are truthful, they cannot contain error. Never in the many disputes of the Lord Jesus with the Pharisees do we read of any doubt, from both parties, about the truthfulness, inerrancy or canonicity of Scripture. Never.

In fact, we believe the Lord affirmed the inerrancy and infallibility of Scripture with no opposition from the Jews, i.e., the Jews did not reject the doctrine. In John 10:35, we have our Lord saying that “Scripture cannot be broken”. There is no way to annul or to make ineffective what the Scripture says. It is altogether true. The ESV Study Bible notes that ‘Jesus is depending on just one word (“gods”) in the OT for his argument. When he says that Scripture “cannot be broken,” he implies that every single word in Scripture is completely true and reliable. His opponents do not differ with this high view of Scripture, either here or anywhere else in the Gospels.’[6] Have you noticed, in Jesus’ discussion with the Jews, the offhanded nature of this remark? It is a big deal to us, but it is just thrown there by the Lord as a way of saying, “and just like we agree that the Scripture cannot be broken, therefore…” The statement does not form an essential part of his argument, rather, it is an offhanded comment about what they both believe about Scripture. Kevin DeYoung writes:

In John 10:35 lou carries the sense of breaking, nullifying, or invalidating. It’s Jesus’s way of affirming that no word of Scripture can be falsified. No promise or threat can fall short of fulfillment. No statement can be found erroneous.[7]

Do you also remember Luke 20:27-40 where the Lord Jesus made a whole argument on the basis of the verb “I am” being present tense? Would He have made such an argument if there was a question about the fallibility and errancy of Scripture? The whole argument was that God said to Moses “I am the God of…” and not “I was the God of…” and it is said that “they no longer dared to ask him any question” (Luke 20:40). Such trustworthiness in the Scripture and faith in its complete truthfulness is the doctrine of inerrancy. John Gill comments on John 10:35 that the Scripture cannot

be made null and void; whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud {y}; when one doctor has produced an argument, or instance, in any point of debate, another says, איכא למיפרך, "it may be broken"; or objected to, in such and such a manner, and be refuted: but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that.[8]

In Matthew 5:17-18, the Lord said:

Matt. 5:17-18 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.

Here the Lord Jesus demonstrates His commitment to the full authority and infallibility of the Old Testament. The Lord Jesus goes to the most insignificant detail of the Scriptures and affirms that they will not by any means pass away. This demonstrates that He believed in the inspiration, inerrancy as well as the preservation of Scripture. John MacArthur notes, “Here Christ was affirming the utter inerrancy and absolute authority of the OT as the word of God—d...


1689 Baptist Confession Chapter 2: Of God and of the Holy Trinity - Commentary

...tyle="color: #ff9900;"Everlasting Father, Prince of Peace. 

Everlasting Father is not to be confused with God the Father. As the revelation of the Trinity took place after the coming of Christ and the Blessed Persons were not clearly revealed in the Old Testament. The expression, literally, as most acknowledge, is "father of eternity,” which emphasizes His eternality and His being Lord of time. Matthew Poole notes that “though as man he was then unborn, yet was and is from everlasting to everlasting”[13]. The ESV Study Bible says ‘A "father" here is a benevolent protector (cf. Isa. 22:21; Job 29:16), which is the task of the ideal king and is also the way God himself cares for his people (cf. Isa. 63:16; 64:8; Ps. 103:13). (That is, this is not using the Trinitarian title "Father" for the Messiah; rather, it is portraying him as a king.)’[43] The child—the Son—is called Mighty God—El-Gibbor. He is the almighty God Himself. In the next chapter, in Isaiah 10:21, Yahweh Himself is called El-Gibbor. Therefore, this makes Christ equal with the Father, and the same Yahweh. These and many other verses teach the deity of the Son. Albert Barnes comments on this passage, saying:

The mighty God - Syriac, ‘The mighty God of ages.’ This is one, and but one out of many, of the instances in which the name God is applied to the Messiah; compare Joh 1:1; Rom 9:5; 1Jo 5:20; Joh 20:28; 1Ti 3:16; Heb 1:8. The name ‘mighty God,’ is unquestionably attributed to the true God in Isa 10:21. Much controversy has arisen in relation to this expression; and attempts have been made to show that the word translated “God,” אל  'ĕl, may refer to a hero, a king, a conqueror...But after all such controversy, it still remains certain that the natural and obvious meaning of the expression is to denote a divine nature. So it was evidently understood by the ancient versions; and the fact that the name God is so often applied to Christ in the New Testament proves that it is to be understood in its natural and obvious signification.[12]

This is not the only place that the Lord Jesus is called God, but it is one among many in the Bible. John Calvin comments on this passage and shows us the relation of Christ as divine and our trust in Him:

The mighty God. אל (El) is one of the names of God, though derived from strength, so that it is sometimes added as an attribute. But here it is evidently a proper name, because Isaiah is not satisfied with it, and in addition to it employs the adjective גבור, (gibbor,) which means strong. And indeed if Christ had not been God, it would have been unlawful to glory in him; for it is written,

Cursed be he that trusteth in man. (Jer. 17:5.)

We must, therefore, meet with the majesty of God in him, so that there truly dwells in him that which cannot without sacrilege be attributed to a creature.

He is, therefore, called the mighty God, for the same reason that he was formerly called Immanuel. (Isa 7:14.) For if we find in Christ nothing but the flesh and nature of man, our glorying will be foolish and vain, and our hope will rest on au uncertain and insecure foundation; but if he shows himself to be to us God and the mighty God, we may now rely on him with safety. With good reason does he call him strong or mighty, because our contest is with the devil, death, and sin, (Eph 6:12,) enemies too powerful and strong, by whom we would be immediately vanquished, if the strength of Christ had not rendered us invincible. Thus we learn...


1689 Baptist Confession Chapter 7: Of God's Covenant - Commentary

...de, but also about the animals that He has made. That is why He commands Noah and He brings into the Ark two of every sort of animal having the breath of life in it (Gen. 7:8-9).

God Remembered

In passing, we note Genesis 8:1 –

But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided.

Oh, so God was so busy that He had forgotten about the Flood that He had brought upon the face of the earth? That is so stupid that it cannot be imagined. Rather, as the ESV Study Bible rightly notes, when the Bible uses this expression, it refers to God's promises and covenants. In this case, the promise of a covenant with Noah.

Gen. 8:1 God remembered Noah. This marks the turning point in the flood story. When the Bible says that God “remembers” someone or his covenant with someone, it indicates that he is about to take action for that person’s welfare (cf. 9:15; 19:29; 30:22; Ex. 2:24; 32:13; Ps. 25:6–7; 74:2). All life on the land having been destroyed, God now proceeds to renew everything, echoing what he did in Genesis 1. God made a wind blow over the earth. The Hebrew word for wind, ruakh, is also sometimes translated “Spirit” (e.g., 1:2; 6:3). While the context normally enables the reader to distinguish ruakh meaning “wind” from ruakh meaning “Spirit,” the present verse intentionally echoes 1:2.[30]

The re-creational aspect, as noted by the ESV Study Bible, is surely interesting given the fact that the Lord gives the same commission of being fruitful both to Adam (Gen. 1:28) and to Noah (Gen. 9:1). This indicates that God is starting out again with Noah as an another Adam. The parallels between Adam and Noah are brought up by Douglas Van Dorn:

The second instance of “covenant” with Noah occurs after the flood, after Noah has been saved. Curiously—and this is important for enriching an understanding of the earliest biblical covenant—this covenant repeats ideas found not in Genesis 6, but in Genesis 1. “Be fruitful and multiply and fill the earth” (Gen 9:1; cf. 1:28). There are also references to the created animals,[71: Compare Gen 8:17 and 1:22, 24] the day and night,[72: Compare Gen 8:22 and 1:5] the image of God,[73: Compare Gen 9:6 and 1:26-27] and Noah’s dominion.[74: Compare Gen 9:2-5 and 1:26, 28.] In this way, Noah is a new Adam starting on a new earth that was completely covered by water (see Gen 1:2).

The Establishment Of The Covenant

It is only after coming out of the Ark that the Lord establishes the promised covenant (Gen. 6:18) with Noah. What is the main point of this covenant? It is mentioned in Genesis 9:15 –

I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh.

God will never again destroy all life by water; the second time it will be by fire, but that is another subject (2Pet. 3:10; see here). When speaking of covenants, we assume that the members are either God and man or man and man. But in this covenant, even the animals are included. As the reminder and sign of the covenant, the rainbow was put by God in the sky (Gen. 9:12-13) to remind man that God will never again destroy the whole earth by water (Gen. 9:14-15). The Lord even calls this covenant an “everlasting” covenant (Gen. 9:16). This covenant secures against the destruction of all flesh by water.

What is promised or given?

F...


1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

...7eky5" id="footnote-26"^ Pastor Joe V. Why Did John Calvin and the Reformers Forbid All Images of the Divine Persons?
  • ^ John Murray – Pictures of Christ and the Second Commandment
  • ^ The Holy Bible: English Standard Version: The ESV Study Bible. Wheaton, IL: Crossway Bibles (2008). Taken from the Online Version at www.esvbible.org. in loc.
  • a, b Watson, Ten Commandments. Chapter 2.3
  • ^ Calvin, Institutes. 2.8.22.
  • ^ I will at least be reading the 4 perspectives book on the Sabbath, Robert Paul Martin's new book on the Christian Sabbath, Joseph A. Pipa's The Lord Day, various writings from Dabney on the Sabbath, Jonathan Edwards and I hope also to read some from A.W. Pink and Owen.
  • a, b, c Watson, Ten Commandments. Chapter 2.4
  • a, b  Chapter 2.5
  • ^ Calvin, Institutes. 2.8.38
  • ^ Noah Webster. Webster's Dictionary 1828. Murder
  • ^ Noah Webster. Webster's 1913 Dictionary. Kill
  • ^ J. Warner Wallace. The Difference Between Killing and Murdering.
  • a, b Dabney, Systematic Theology. Chapter 32
  • a, b Watson, Ten Commandments. Chapter 2.6.
  • ^ Joseph Henry Thayer's Greek Definitions. Taken from the TheWord Bible Software. G4202
  • ^ Calvin, Institutes 2.8.45.
  • a, b Watson, Ten Commandments. Chapter 2.8
  • ^ Calvin, Institutes 2.8.47.
  • ^ The Free Dictionary. Slander
  • ^ Watson, Ten Commandments. Chapter 2.9
  • ^ Calvin, Institutes 2.8.48.
  • ^ Ibid., 2:8:49.
  • a, b, c Watson, Ten Commandments. Chapter 2.10
  • ^ John MacArthur. The MacArthur Study Bible: English Standard Version. (Wheaton, IL: Crossway Bibles, 2010). p. 1789, note on Colossians 3:5.
  • ^ Kenneth L. Barker, Donald W. Burdick, & Kenneth Boa. Zondervan NASB Study Bible. (Grand Rapids, MI: Zondervan Pub. House., 1999). p. 1724, note on Ephesians 5:5.
  • ^ Calvin, Institutes. 2.8.51.
  • ^ C. P. Arand, C. L. Blomberg, S. MacCarty, & J. A. Pipa. Perspectives on the Sabbath. Ed. C. J. Donato. (Nashville: B & H Pub. Group, 2011). p. 125.
  • ^ HCSB Study Bible, Holman Christian Standard Bible. (Nashville, Tenn. 2010). p. 2058.
  • ^ William D. Mounce. https://billmounce.com/greek-dictionary/dogma
  • ^ Perspectives on the Sabbath: Four Views. p. 146.
  • ^ Ross, From The Finger Of God. pp. 277-278.
  • ^ GotQuestions.org. What does the Bible say about the death penalty / capital punishment?
  • ^ Ross, From The Finger Of God. p. 298.
  • ^ Perspectives on the Sabbath: Four Views. p. 125.
  • ^ R. Barcellos, S. Waldron, E. Blackburn, & P. R. Martin. Going Beyond The Five Points. Ed. by Rob Ventura. (San Bernardino, CA: [CreateSpace Independent Publishing Platform], 2015). p. 31.
  • ^ William D. Mounce, καταλύω
  • ^ Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries. Taken from the TheWord Bible Software. G2647.
  • ^ Philip Ross. From The Finger of God. p. 200.
  • a, b, c Thayer's Greek Lexicon. G4137
  • a, b TDNT Dictionary. Taken from Bible Works. Number 639, p. 870.
  • ^ Ernest C. Reisinger. Law and Gospel. Chapter 11: The Law and the Savior
  • ^ Arthur W. Pink. The Sermon On The Mount. Chapter 6: Christ and the Law
  • ^ Ross, From The Finger of God. p. 202.
  • ^ Ibid. 215.
  • ^ Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries. Taken from the TheWord Bible Software. G1096.
  • ^ Ross, From The Finger of God. pp. 218-219.
  • ^ Ibid. 219.
  • a, b, c, d, e, f Jamieson, Fausset, Brown. Commentary Critical and Explanatory on the Whole Bible (Full). Taken from the TheWord Bible SoftwareIn loc.
  • ^ William D. Mounce. τηρέω.
  • ^ Joseph Henry Thayer's Greek Definiti...

  • 1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

    ...and create calamity

    Clearly, light is the antithesis of darkness and whatever well-being is, calamity is its antithesis. Both are made and controlled by God. Over both, He has control and is not ashamed to say “I do these things.” It is interesting to look at the use of the Hebrew word ra`(H7451) in the Bible. The word is variously rendered depending on context as evil, distress, misery, injury, calamity.[9] In Jonah chapter 1, a chart in the ESV Study Bible observes the multiple meanings that ra` has:

    Jonah 1:2 “Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me.”

    Jonah 3:10 When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.

    Jonah 4:1 But it displeased Jonah exceedingly, and he was angry.

    Jonah 4:2 And he prayed to the LORD and said, “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.

    Jonah 4:6 Now the LORD God appointed a plant and made it come up over Jonah, that it might be a shade over his head, to save him from his discomfort. So Jonah was exceedingly glad because of the plant.

    Thus we see that the word has a range of meanings according to the context. But we have already noted the antithetical statements of Isaiah 45:7. Whatever “well-being” is, “calamity” is its total opposite, as darkness is the total opposite of light. Therefore, what we have here said by the Lord is that He controls and makes, peace as well as disaster, good as well as evil. Let’s take a look at what commentators say about this verse. Calvin says:

    Making peace, and creating evil. By the words “light” and “darkness” he describes metaphorically not only peace and war; but adverse and prosperous events of any kind; and he extends the word peace, according to the custom of Hebrew writers, to all success and prosperity. This is made abundantly clear by the contrast; for he contrasts “peace” not only with war, but with adverse events of every sort. Fanatics torture this word evil, as if God were the author of evil, that is, of sin; but it is very obvious how ridiculously they abuse this passage of the Prophet. This is sufficiently explained by the contrast, the parts of which must agree with each other; for he contrasts “peace” with “evil,” that is, with afflictions, wars, and other adverse occurrences. If he contrasted “righteousness” with “evil,” there would be some plausibility in their reasonings, but this is a manifest contrast of things that are opposite to each other. Consequently, we ought not to reject the ordinary distinction, that God is the author of the “evil” of punishment, but not of the “evil” of guilt.

    But the Sophists are wrong in their exposition; for, while they acknowledge that famine, barrenness, war, pestilence, and other scourges, come from God, they deny that God is the author of calamities, when they befall us through the agency of men. This is false and altogether contrary to the present doctrine; for the Lord raises up wicked men to chastise us by their hand, as is evident from various passages of Scripture. (1Kg 11:14.) The Lord does not indeed inspire them with malice, but he uses it for the purpose of chastising us, and exercises the office of a judge, in the same manner as h...


    1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

    ...KJV translates it with “err from the truth”. It is most likely an error in practice or principle. Therefore, the one who sees their brother wandering into error and confronts him with his error and shows him the error of his ways, will be an instrument in the hand of the Lord to save erring brother and thereby save him from eternal destruction. The passage does not say that some true believers will fall into error and thereby becoming unregenerate and subject of eternal damnation. Rather, it merely warns the stronger believers to bring back others who are following after error into right doctrine. Those who hold this general Calvinistic interpretation as Gill, MacArthur, Calvin, ESV Study Bible understand the death spoken of here to be the second death, i.e., eternal death.

    Sam Stormsian Interpretation

    I was searching the net on this passage and came across Sam Storms’ article on this passage and the interpretation sounded very contextual to me, more than the “general interpretation” view. “Wandering from the truth” according to this interpretation likewise means erring in doctrine and/or practice and the one who brings this erring brother back will save his soul. What is meant by soul? At first sight, we may conclude that this refers to our immaterial part, but the word ψυχή (psyche) is translated as “life” in the HCSB with a footnote saying “life: The same Greek word (psyche) can be translated life or soul.” This is the only place that James uses psyche and therefore we cannot say that it must mean the immaterial part of man. It is, therefore, better to follow the general meaning of the word as life and not specifically a reference to the immaterial aspect of man.

    As for the words “save” and “death” we must go back a little bit in the context. We must first realize that this section is about prayer. The author begins in verse 13 by declaring “Is anyone among you suffering? Let him pray.” And he goes on from verse 14-16 to talk about prayer for healing. I believe that the key for this interpretation is to see the connection between the verses in the section on prayer and healing, and verses 19-20. In verses 14-15, those who are sick are encouraged (and commanded?) to call the elders so that they would pray for them so that they may be healed. This “healing” is referred to with the word “save” in verse 15 although it was not about their salvation, but about healing (saving) from physical illness. The same exact σώσει (sosei) for "save” in verse 15 is used in verse 20, which lends more support to the interpretation that verses 19-20 are not about eternal salvation since the same word is used to refer to salvation from physical illness. What is also interesting is that forgiveness of sins is mentioned alongside healing. In fact, verse 16 connects forgiveness of sins and healing saying, “Therefore, confess your sins to one another and pray for one another, that you may be healed.” Why is this significant you ask? Well, because the idea of “save” and forgiveness of sins (“cover a multitude of sins”) appears in verse 20. Therefore, if it is true that “save” in verse 20 does not refer to eternal salvation, but to physical salvation, i.e., deliverance from sickness then “death” also does not mean eternal death, rather physical death in verse 20.

    How does one understand verses 19-20 according to this view? This passage refers to someone who because of their unconfessed sin, which is wandering and erring from the truth, is bein...


    1689 Baptist Confession Chapter 26: Of the Church - Commentary

    ...ron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical Press, 2013). p. 399.
  • ^ Strong, Systematic Theology. pp. 914-915. Words within the square brackets [] are mine.
  • ^ William D. Mounce. διάκονος
  • ^ The Holy Bible: English Standard Version: The ESV Study Bible. Wheaton, IL: Crossway Bibles (2008). p. 2329.
  • ^ Ibid. 2330.
  • ^ Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.
  • ^ Joseph Henry Thayer's Greek Definitions. Taken from the TheWord Bible Software. G4368.
  • ^ Strong, Systematic Theology. p. 898.
  • ^ Waldron, Exposition of 1689. pp. 410-411.
  •  

     

    ...

    1 Timothy 4:10, 'Savior of all men'
    Calvinism Limited Atonement Election Sovereignty ESV Study Bible ESV MacArthur Study Bible HCSB Study Bible Bob Utley Matthew Henry

    ... 17:28).

    A short comment is made by RC Sproul in the ESV Reformation Bible:[2]

    4:10 Savior of all people. The general call to repentance and salvation is extended to all people (Matt. 11:28). See “Definite Redemption” at John 10:15.

    especially of those who believe. Salvation is God’s gift, in particular to those who trust in His provision in Christ (Matt. 22:14; Rom. 8:30).

    The ESV Study Bible explains:[3]

    1 Tim. 4:10 to this end. The goal of Paul’s labors is that people attain “godliness” (v. 8) and its eternal “value.” Toil and strive is typical of Paul’s description of gospel ministry (cf. 5:17; Rom. 16:6, 12; 1 Cor. 15:10; 16:16; Gal. 4:11; Eph. 4:28). The statement that God is the Savior of all people, especially of those who believe could seem to teach universalism, that every person will eventually go to heaven. However, the rest of Scripture clearly denies this idea (see note on 1 Tim. 2:4). There are several other possible explanations for this phrase: (1) It means that Christ died for all people, but only those who believe in him are saved. (2) It means he is offered to all people, though not all receive him. (3) It means “the Savior of all people, namely, those who believe” (a different translation of Gk. malista, based on extrabiblical examples). (4) It means “the helper of all people,” taking Greek Sōtēr, “Savior,” to refer not to forgiveness of sins but to God’s common grace by which God helps and protects people in need. (5) It means “the Savior of all kinds of people, not Jews only but both Jews and Greeks.” In any case, the emphasis is on God’s care for the unsaved world, and in the flow of the letter Paul is stressing once more (cf. 2:3–5) that God’s will that people would be saved is the basis of the universal mission (cf. Matt. 28:19–20). On God as “Savior,” see note on 2 Tim. 1:8–10.

    The ESV MacArthur Study Bible provides a commentary about this verse:[4]

    1 Tim. 4:10 hope. Believers are saved in hope and live and serve in light of that hope of eternal life (Titus 1:2; 3:7; see note on Rom. 5:2). Working to the point of exhaustion and suffering rejection and persecution are acceptable because believers understand they are doing God’s work—which is the work of salvation. That makes it worth all of the sacrifices (Phil. 1:12–18, 27–30; 2:17; Col. 1:24–25; 2 Tim. 1:6–12; 2:3–4, 9–10; 4:5–8). the Savior of all people, especially of those who believe. Paul is obviously not teaching universalism, that all people will be saved in the spiritual and eternal sense, since the rest of Scripture clearly teaches that God will not save everyone. Most will reject him and spend eternity in hell (Matt. 25:41, 46; Rev. 20:11–15). Yet, the Greek word translated “especially” must mean that all people enjoy God’s salvation in some way like those who believe enjoy his salvation. The simple explanation is that God is the Savior of all people, only in a temporal sense, while of believers in an eternal sense. Paul’s point is that while God graciously delivers believers from sin’s condemnation and penalty because he was their substitute (2 Cor. 5:21), all ...


    God's Absolute Sovereignty: Resources used
    Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control Theword Modules

    ...ntary/">Albert Barnes New Testament Notes ...

    1 John 2:2, 'for the sins of the whole world'
    1 John 2:2 Propitiation For The Sins Of The Whole World Calvinism Election Predestination Limited Atonement Mercy Sovereignty

    ...didn’t only die for His people according to the flesh, but also for those who were not Jews, which was shocking to the Jews. This is almost the same message of love that God has for people/nations other than Israel in Jn 3:16.

    So, when we put 1 Jn 2:2 and Jn 11:51-52 together to understand 1 Jn 2:2 better, we see that the Apostle is using the word “the whole world” in 1 Jn 2:2 not as every individual who lives or has lived, but more as the “children of God who are scattered abroad.“ And those are the ones for whom Christ died, the Gentile elect and the Jew elect.

    Commentaries

    The ESV Study Bible explains: [1]

    1 John 2:2 Propitiation (Gk.hilasmos) here means “a sacrifice that bears God’s wrath and turns it to favor,” and that is also the meaning of the English word “propitiation.” (See note on Rom. 3:25.) As the perfect sacrifice for sin, Jesus turns away God’s wrath (see also 1 John 4:10). For the sins of the whole world does not mean that every person will be saved, for John is clear that forgiveness of sins comes only to those who repent and believe the gospel (see 2:4, 23; 3:10; 5:12; cf.John 3:18; 5:24). But Jesus’ sacrifice is offered and made available to everyone in “the whole world,” not just to John and his current readers. 

    The ESV MacArthur Study Bible explains:  [2]

    Propitiation. C.f. 4:10. The word means “appeasement” or “satisfaction.” The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph 2:3). So Jesus propitiated or satisfied God. For the sins of the whole world. This is a generic term, referring not to every single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scripture indicates that Christ died for the world (John 1:29; 3:16; 6:51; 1 Tim. 2:6; Heb 2:9). Most of the world will be eternally condemned to hell to pay for their own sins, so they could not have been paid for by Christ. The passages that speak of Christ’s dying for the whole world must be understood to refer to mankind in general (as in Titus 2:3-4). “World” indicates the sphere, the beings toward whom God seeks reconciliation and has provided propitiation. God has mitigated his wrath on sinners temporarily, by letting them live and enjoy earthly life. In that sense, Christ has provided a brief, temporal propitiation for the whole world. But he actually satisfied fully the wrath of God eternally only for the elect who believe. Christ’s death in itself had unlimited and infinite value because he is Holy God. Thus his sacrifice was sufficient to pay the penalty for all the sins of all whom God brings to faith. But the actual satisfaction and atonement was made only for those who believe (cf. John 10:11, 15; 17:9, 20; Acts 20:28; Rom 8:32, 37; Eph 5:25). The pardon for sin is offered to the whole world, but received only by those who believe (cf. 1 John 4:9, 14; John 5:24). There is no other way to be reconciled to God.

    The HCSB Study Bible says:  [3]

    Jesus' perfect obedience and sacrificial death satisfied God's just demand for sin to be punished ( propitiation). But His punishment was for others, not for Himself. The phrase for those of the whole world does not mean the salvation of all people. It does mean that, in keeping with God's promise to bless all the nations through Abraham and his descendants (Gen 12:3), Jesus' saving death extends the offer of salv...