And he is the atoning sacrifice{"atoning sacrifice" is from the Greek "hilasmos," an appeasing, propitiating, or the means of appeasement or propitiation-- the sacrifice that turns away God's wrath because of our sin.} for our sins, and not for ours only, but also for the whole world.
i.e. a great number of persons attend the funeral pomp: and so these phrases, כולי עלמא לא פליגי, "the whole world" is not divided, or does not dissent s; כולי עלמא סברי, "the whole world" are of opinion t, are frequently met with in the Talmud, by which, an agreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of the world" u, only intend the inhabitants of a city where a synagogue was, and, at most, only the Jews: and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies the whole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, or the churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of them only, Luke 2:1; and so it is in this epistle, 1 John 5:19; where the whole world lying in wickedness is manifestly distinguished from the saints, who are of God, and belong not to the world; and therefore cannot be understood of all the individuals in the world; and the like distinction is in this text itself, for "the sins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joins himself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is a propitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption; for besides these things, it may be further observed, that for whose sins Christ is a propitiation, their sins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly be glorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is a propitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received and enjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, a character which does not agree with all mankind; add to this, that for whom Christ is a propitiation he is also an advocate, 1 John 2:1; but he is not an advocate for every individual person in the world; yea, there is a world he will not pray for John 17:9, and consequently is not a propitiation for them. Once more, the design of the apostle in these words is to comfort his "little children" with the advocacy and propitiatory sacrifice of Christ, who might fall into sin through weakness and inadvertency; but what comfort would it yield to a distressed mind, to be told that Christ was a propitiation not only for the sins of the apostles and other saints, but for the sins of every individual in the world, even of these that are in hell? Would it not be natural for persons in such circumstances to argue rather against, than for themselves, and conclude that seeing persons might be damned notwithstanding the propitiatory sacrifice of Christ, that this might, and would be their case. In what sense Christ is a propitiation, John 17:9- :. The Jews have no notion of the Messiah as a propitiation or atonement; sometimes they say w repentance atones for all sin; sometimes the death of the righteous x; sometimes incense y; sometimes the priests' garments z; sometimes it is the day of atonement a; and indeed they are in the utmost puzzle about atonement; and they even confess in their prayers b, that they have now neither altar nor priest to atone for them; John 17:9- :.