Why ‘Whosoever’ is no threat to reformed theology
As you might gather from some of my other articles here (see below), I adhere to reformed theology, what many call Calvinism. I don’t claim that word for myself, first because I don’t want to identify with any man’s name other than Christ’s (1 Corinthians 1:12-13, 3:4), and because of the baggage that comes with it. The closest I come to the term is that my wife calls us “Calvinish.” I cling more to the five solas than to the five points of TULIP.
I don’t like to argue about it, because there are many faithful brothers and sisters on all sides of the debate. I’m not going to defend any of the doctrines of grace here. But when I do discuss it, I often find that I’m just as convinced of reformed theology by the arguments against it (as well as their manner) than I am by the arguments for it. One example is one of the most common Bible-based objections to it, from the most famous verse in the Bible, John 3:16. It’s about just one word: “whosoever,” as in “Whosoever believeth in him should not perish, but have everlasting life,” as the King James Version reads.
That word — which goes back to the earliest English translations — today conveys a sense of indeterminism and open-endedness. It’s therefore used as a proof-text to argue that the Lord did not unconditionally choose who would believe, but left the decision solely up to the believers.
Bible readers should know that the definition of any Biblical word is not according to its English translation, but to its original language. The Greek words that correspond to “whosoever” in John 3:16 are pas hos, which simply mean “all who” or “everyone.” The most literal translation of the phrasing is “every one who is believing.” It’s accurately rendered “everyone who believes” in the Christian Standard, New American Standard, New Revised Standard, and other versions.
Everyone who believes has eternal life; every Calvinist would say yes and amen to that. That doesn’t challenge reformed soteriology in any way, because the inspired text doesn’t carry the open-ended implication of the English word “whosoever.” Those who use it like that are adding to its meaning.
The centuries-long debate is over why we believe, which John 3:16, like many other Biblical calls to salvation, does not address. Nor will I contend for any particular position on election here. In fact, from an evangelistic standpoint, I embrace “whosoever.” While the Lord knows who all His elect are (2 Timothy 2:19), we don’t. The call is universal; we proclaim the gospel to every creature (Mark 16:15), and whoever believes, believes. Anyone can be saved, as far as we’re concerned. We don’t get to limit anything. That’s how God wants us to think.
The misunderstanding of “whosoever” is a prime example of how much of this debate is people importing their preferred definitions into the words at issue. I respect those who believe that everyone is granted the ability to trust in Christ unto salvation, but I have greater respect for those who don’t think a particular English translation is checkmate with no regard for the original text.
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