His Word Today

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” This is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. The Apostle John describes agape love in I John 4:7-11.

“The World.” The most accurate interpretation of this word refers the reader to the fallen, sinful anti-God system of thought and behavior expressing itself in utter moral rebellion against God.

“That He Gave.” We must remember that the subject of John 3:16 is not us, but God. It is God who loves the fallen and sinful world that prompts Him to give the world something. The word “gave” comes from the Greek word δίδωμι; didomi which means to grant, to cause to happen, and even to pay. It is God who gives the world something from His entire being.

“His only Son.” Jesus, speaking of Himself, gives Nicodemas, and us today, the identity of God the Father’s gift of the world based upon His love: His only Son. The Greek words for this phrase are μονογενής, υἱός; monegenes, huios. It means a unique, one and only, or a one of kind Son. The word Son addresses the endearing relationship the Son of God has with God the Father. This title takes us back to the initial statements in John’s Gospel about Jesus, the Eternal Word (See John 1:1-14).

“That whoever believes in Him.” The meaning of “whoever” does not ignore the context of John 3. It recognizes and acknowledges that the “whoever” of John 3:16 are the ones who are sovereignly born again so they can enter into the kingdom of God as Jesus taught Nicodemas in John 3:1-8. This meaning acknowledges that faith in the person and work of Christ is a sovereign gift of God unto salvation (Acts 13:48; Ephesians 2:8-9; Philippians 1:29; 2 Peter 1:1-2).

“Should not perish.” This phrase, from the Greek word ἀπόλλυμι; apollymi, refers to a personal destruction which is yet future and possible. The meaning involves a spiritual loss which is irretrievable. However to perish does not mean annihilation but rather a final destiny of “ruin” in hell apart from God who is the source of life, truth.

“But have eternal life.” Eternal life is a new quality of life. Eternal (αἰώνιος; aoinios) means an unlimited duration or immortality. Life (ζωή; zoe) means to not be separated from God, which is the definition of spiritual death.

The word have (ἔχω; echo) is a present, active state of being verb. It refers to the present possession of eternal life that each believer possesses in Jesus Christ alone. It is an eternal relationship with God as Savior and Lord which a believer has as a present possession and will possess forever (cf. 10:28; 17:3).

Pastor William Barcley writes, “Life is a prominent theme in John’s gospel. The Greek words translated by the English terms “life” and “live” occur more than sixty times in John. The most prominent of these are in reference to the life that God gives through Jesus Christ, sometimes called “eternal life.” Human beings long for immortality, and they seek it in a variety of ways. But Jesus says that the one who believes in Him for salvation has eternal life. John tells us that his purpose in writing his gospel is that his readers will believe that Jesus is the Christ, the Son of God, and that by believing they “may have life in his name” (20:31).”

Dr. Barcley continues, “John sets his entire gospel in the context of creation. Why creation? Because at creation, God created all life. John’s opening line echoes Genesis 1: “In the beginning was the Word.” John goes on to reveal to us that the “Word” is Jesus Christ, and that Christ is the creator of all things (vv. 2–3). Then John makes this statement: “In him was life, and the life was the light of men.” John is telling us here that if you want true life, you can find it only in Jesus Christ, who is Himself the Creator of all life. Jesus later says, “I am the way, the truth, and the life” (14:6). Here’s the first important point: we never truly “live” until we know Jesus Christ. He is the One who gives us life.”

Have you received Jesus Christ as your Lord and Savior? Only then will you have eternal life and then begin to know what it truly means to live.

Soli deo Gloria!

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” This is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. The Apostle John describes agape love in I John 4:7-11.

“The World.” The most accurate interpretation of this word refers the reader to the fallen, sinful anti-God system of thought and behavior expressing itself in utter moral rebellion against God.

“That He Gave.” We must remember that the subject of John 3:16 is not us, but God. It is God who loves the fallen and sinful world that prompts Him to give the world something. The word “gave” comes from the Greek word δίδωμι; didomi which means to grant, to cause to happen, and even to pay. It is God who gives the world something from His entire being.

“His only Son.” Jesus, speaking of Himself, gives Nicodemas, and us today, the identity of God the Father’s gift of the world based upon His love: His only Son. The Greek words for this phrase are μονογενής, υἱός; monegenes, huios. It means a unique, one and only, or a one of kind Son. The word Son addresses the endearing relationship the Son of God has with God the Father. This title takes us back to the initial statements in John’s Gospel about Jesus, the Eternal Word (See John 1:1-14).

“That whoever believes in Him.” The meaning of “whoever” does not ignore the context of John 3. It recognizes and acknowledges that the “whoever” of John 3:16 are the ones who are sovereignly born again so they can enter into the kingdom of God as Jesus taught Nicodemas in John 3:1-8. This meaning acknowledges that faith in the person and work of Christ is a sovereign gift of God unto salvation (Acts 13:48; Ephesians 2:8-9; Philippians 1:29; 2 Peter 1:1-2).

“Should not perish.” This phrase, from the Greek word ἀπόλλυμι; apollymi, refers to a personal destruction which is yet future and possible. The meaning involves a spiritual loss which is irretrievable. However to perish does not mean annihilation but rather a final destiny of “ruin” in hell apart from God who is the source of life, truth.

Theologian Dr. Guy Richard writes, “Although it is true that the word perish is used frequently in the Gospels to refer to physical death or destruction (approximately thirty-six out of the sixty-six occurrences), it means far more than that here in this passage. We know that to be the case because the word “perish” is placed in antithesis to “eternal life” in verse 16, “saved” in verse 17, and “not condemned” in verse 18. The destruction from which believers are spared in John 3:16 is, therefore, not physical death or even some kind of annihilation but the eternal destruction that results from being “condemned” because of sin and rebellion. All who reject Christ and persist in their unbelief will receive not eternal life but eternal destruction. The “wrath of God” will “remain” on them forever (v. 36).”

In fact, Jesus taught more about the existence of hell than He did of heaven. Dr. Richard continues, “In Matthew 25:31–46, for example, Jesus sets the “eternal life” that is reserved for “the righteous” over against the “eternal fire” (v. 41) and the “eternal punishment” (v. 46) that is reserved for everyone else (referred to as both “goats” who do not follow the shepherd and are “cursed”). Those who do not receive eternal life do not simply die or cease to exist. They experience an eternity of “destruction” or “punishment” that manifests itself in “unquenchable fire” (Matthew 18:8; Mark 9:43, 48; Luke 3:17) or in the “fiery furnace” in which “there will be weeping and gnashing of teeth” (Matthew 13:42, 50). This is what it means to perish. It is an eternity of getting what our sins and our rejection of Jesus Christ deserve.”

John 3:16 exists as a preventative warning that there are only two types of people in the world: those who are perishing and remain under God’s wrath for eternity and those who believe in the Son, are spared from perishing and instead receive eternal life (John 3:36).

Dr. Richard concludes, “Each person’s response to Jesus determines which of the two categories he or she is in. Those who respond to Him in faith and obedience (which is the fruit and, thus, the proof of genuine faith) will not perish but will have eternal life. Those who do not respond in faith and obedience will not be shown mercy. The wrath of God will remain on them for eternity.”

Which category of people do you belong? Your answer is a matter of life or death.

Soli deo Gloria!

 

 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” This is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. The Apostle John describes agape love in I John 4:7-11.

“The World.” The most accurate interpretation of this word refers the reader to the fallen, sinful anti-God system of thought and behavior expressing itself in utter moral rebellion against God.

“That He Gave.” We must remember that the subject of John 3:16 is not us, but God. It is God who loves the fallen and sinful world that prompts Him to give the world something. The word “gave” comes from the Greek word δίδωμι; didomi which means to grant, to cause to happen, and even to pay. It is God who gives the world something from His entire being.

“His only Son.” Jesus, speaking of Himself, gives Nicodemas, and us today, the identity of God the Father’s gift of the world based upon His love: His only Son. The Greek words for this phrase are μονογενής, υἱός; monegenes, huios. It means a unique, one and only, or a one of kind Son. The word Son addresses the endearing relationship the Son of God has with God the Father. This title takes us back to the initial statements in John’s Gospel about Jesus, the Eternal Word (See John 1:1-14).

“That whoever believes in Him.” Let me begin today by asking three questions which originate from this brief preceding statement. (1) The identity of the whoever? (2) The nature of believing or faith? (3) The meaning of “in Him?”

First, there are three possible meanings to the phrase “that whoever.” It could refer to the doctrine of Universalism. Universalism teaches that everyone who has ever lived on this planet will be saved and go to heaven when they die. The whoever then is everyone. However, even a superficial reading of Scripture indicates that there are multitudes of people who will experience the wrath of God as punishment for their sins (Revelation 20:11-15; John 3:18-21).

Second, the “whoever” may refer to all those who believe in the person and work of Jesus in and of their own free will. This is the most popular meaning which is used to refute the sovereignty of God in salvation. I came to Christ. I believed in Christ. My eternal destiny is ultimately up to me. Yet even this meaning ignores the immediate context of when, and to whom, Jesus made this statement.

The third meaning of “whoever” does not ignore the context of John 3. It recognizes and acknowledges that the “whoever” of John 3:16 are the ones who are sovereignly “born again” so they can enter into the kingdom of God as Jesus taught Nicodemas in John 3:1-8. This meaning acknowledges that faith in the person and work of Christ is a sovereign gift of God unto salvation (Acts 13:48; Ephesians 2:8-9; Philippians 1:29; 2 Peter 1:1-2). This is the identity of the “whoever.”

What then does it mean to believe or to have faith? The Greek word for believe, as a verb, is πιστεύω; pisteuo. The Greek noun, faith, is the Greek word pistis. Both forms define believing, or to have faith, as trusting in, depending upon, committing to and worshipping a particular object. What then is the object of saving faith?

John 3:16 says that whoever is born again by the Holy Spirit, is therefore enabled to believe in the person and work of Jesus Christ and Jesus Christ alone. The phrase “in Him” refers to Jesus: the unique and eternal Son of God.

Dr. Cornelis Venema writes, “In the history of the church, some believers have hesitated to affirm the propriety of this well-meant offer of the gospel indiscriminately extended to all sinners. Some are hindered by questions such as: How can I know that God has chosen to save this particular sinner to whom I am speaking? How can I be sure that Christ died for this person’s sins?”

Dr. Venema continues by explaining, “But why should I have to know the answer to these questions before graciously extending the gospel’s invitation to any sinner? Surely, John 3:16 provides us with a sure footing for a free and well-meant offer of the gospel to all sinners. This passage tells us everything that we need to know in order to invite sinners to believe in Jesus Christ for salvation. It speaks of a love so great that it prompted God to give nothing less than His Son. And it reminds us that the world God loved, and for which He gave His own Son, was a lost, undeserving world. With unmistakable clarity, it declares that “whoever believes” will be saved. What more must I know in order to say sincerely to any sinner, “Believe in Christ and you shall be saved”? After all, we have God’s Word for it.”

Share the good news of God’s love for sinners today to someone who needs to hear.

Soli deo Gloria!

 

 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” This is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. The Apostle John describes agape love in I John 4:7-11.

“The World.” The most accurate interpretation of this word refers the reader to the fallen, sinful anti-God system of thought and behavior expressing itself in utter moral rebellion against God.

“That He Gave.” We must remember that the subject of John 3:16 is not us, but God. It is God who loves the fallen and sinful world that prompts Him to give the world something. The word “gave” comes from the Greek word δίδωμι; didomi which means to grant, to cause to happen, and even to pay. It is God who gives the world something from His entire being.

“His only Son.” Jesus, speaking of Himself, gives Nicodemas, and us today, the identity of God the Father’s gift of the world based upon His love: His only Son. The Greek words for this phrase are μονογενής, υἱός; monegenes, huios. It means a unique, one and only, or a one of kind Son. The word Son addresses the endearing relationship the Son of God has with God the Father. This title takes us back to the initial statements in John’s Gospel about Jesus, the Eternal Word (See John 1:1-14).

Professor of Theology Dr. Scott Swain explains, “Only Son” describes Jesus’ filial relationship to the Father as the second person of the Trinity. What is the nature of this relationship? The only Son’s relationship to the Father is eternal: “In the beginning,” before the incarnation, before creation, He “was with God” (John 1:1). The only Son’s relationship to the Father is a relationship of equality: the Son who eternally existed with God “was God” (v. 1). The only Son’s relationship to the Father is unique: though God wills to draw many “children” into His family through adoption (v. 12), the only Son does not belong in a class with God’s creaturely sons and daughters. He, unlike us, is God’s Son by nature. He dwells eternally at the Father’s side (v. 18; cf. 13:23), set apart from all the rest, as the unique object of the Father’s love and affection, His most precious treasure (17:24).”

Dr. Swain continues, “The identification of Jesus as God’s “only Son” identifies Him as the supreme object of the Father’s affection: “the Father loves the Son” (John 3:35). Though God created the world very good, the world through sin made itself subject to God’s eternal wrath and condemnation (3:18–19, 36). In the midst of this perilous situation, John 3:16 proclaims the astounding nature of God’s love for unworthy sinners: “God so loved the world that he gave his only Son.” As Abraham demonstrated his supreme reverence for God through his willingness to sacrifice his “only son” Isaac (Gen. 22:2, 12, 16), so God demonstrates His amazing love for us by giving His only Son to be “the Lamb of God, who takes away the sin of the world” (John 1:29, 36; 3:17–18; Rom. 5:6–10; 8:32).”

We must observe that the gift of God is His only Son. The recipients of this gift is the fallen, sinful world which hates God and is His enemy (Romans 5:6-10). How ironic. How gracious. How amazing.

Have you received the gift of salvation through Jesus Christ? If not, do so by repenting of your sin and trusting in the person and work and Jesus Christ alone for your redemption and righteous standing before God the Father.

Soli deo Gloria!  

 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” This is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. The Apostle John describes agape love in I John 4:7-11.

“The World.” The most accurate interpretation of this word refers the reader to the fallen, sinful anti-God system of thought and behavior expressing itself in utter moral rebellion against God.

“That He Gave.” We must remember that the subject of John 3:16 is not us, but God. It is God who loves the fallen and sinful world that prompts Him to give the world something. The word “gave” comes from the Greek word δίδωμι; (didomi) which means to grant, to cause to happen, and even to pay. It is God who gives the world something from His entire being.

One commentator writes, “One of the most surprising twists of John 3:16 is that we are told God loves the world. We might be tempted to think that there is much about the world for God to love. After all, what’s not to admire about cityscapes and farmlands, fine cuisine and backyard barbecues, classical symphonies and folk ballads, Renaissance paintings and kindergarten squiggles? The world we know is filled with texture, intrigue, opportunity, and cheer. The problem is that for all that is good and interesting and beautiful about the world, it is overrun with sinners. Ever since Adam and Eve rebelled against God in the garden, the world has become a wasteland. No matter how wonderful the world may appear, it is not worthy of God’s redeeming love. Understanding how undeserving the world is of God’s love is the key to John 3:16. Only then will we appreciate the unexpected gift that God gives.”

What is the gift which God gave? The gift is symbolized by the cross of Jesus Christ. God gave His Only, Begotten Son. While we will certainly explore this further in our next installment, it is fitting to examine this gift in its nature, plan, giving, and purpose.

The nature of God’s gift is that He gave the fallen, sinful world His Son. Dr. Iain D. Campbell writes, “That fact alone ought to set the cross in the clearest relief. At Calvary, the world stood before God and said, “We hate you this much!” And at Calvary, God stood before the world and said, “I love you this much!”

The plan of God’s gift was that it was not an afterthought in the sovereign plan of God. In Genesis 3:15 and Ephesians 1:3-5 for example, we see the sovereign plan of God instituted before the foundation of the world.

Dr. Campbell explains, “The first proclamation of the promise in Genesis 3:15 sets the cross in a threefold context: first, the gift of a Savior was necessary because of the violation of the covenant of works between God and man; second, the gift was prepared in an intra-Trinitarian covenant of redemption; and third, the gift would be given through a covenant of grace administered in history.”

The giving of God’s gift was in the fullness of God’s timetable. Galatians 4:4-5 says, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”

Dr. Campbell continues, “We had been expelled from Paradise; so God sent His Son out of Paradise and into the far country. When Isaiah declared that “to us a child is born, to us a son is given” (Isa. 9:6), the final fulfillment of his words arrived when the Son of God became incarnate as one of us.

And ultimately, that Son was given in death, the Father not sparing Him but giving Him up for us all (Rom. 8:32). It was the most costly of all gifts: God “became poor, so that [we] by his poverty might become rich” (2 Cor. 8:9). God, in the weakness of human flesh, achieved for us what we could not do in our own strength (1 Cor. 1:25). The cross was the ultimate gift of love.”

Romans 3:21-26 says, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

The purpose of God’s gift was that sinners would be redeemed through the substitutionary gift provided by the Son: Jesus Christ. When next we meet, we will further examine the identity of the gift from God.

Soli deo Gloria!

 

 

 

 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” This is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather it is a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. The Apostle John describes agape love in I John 4:7-11.

“The World.” What does the word “world” mean in John 3:16? The word “world” comes from the Greek word κόσμος; kosmos and it has three predominant meanings. It may refer to the universe and the specific planet known as Earth, or the people and population of the Earth, or finally to the anti-God world system of thought and behavior by the Earth’s inhabitants which expresses itself in thoughtful and behavioral rebellion against God. While it be accurate to say that John 3:16 may have all three meanings in mind, the most accurate would be the third meaning: the fallen, sinful anti-God system of though and behavior expressing itself in utter moral rebellion against God.

Dr. John MacArthur explains, “The Son’s mission is bound up in the supreme love of God for the evil, sinful “world” of humanity (cf. 6:32, 51; 12:47; see also John 1:9; Matthew 5:44–45) that is in rebellion against him. The word “so” emphasizes the intensity or greatness of his love. The Father gave his unique and beloved Son to die on behalf of sinful men (see note on 2 Cor. 5:21).”

A solid case can be made for believing that “world” refers to the quality of God’s love. Dr. B.B. Warfield explains: “[World] is not here a term of extension so much as a term of intensity. Its primary connotation is ethical, and the point of its employment is not to suggest that the world is so big that it takes a great deal of love to embrace it all, but that the world is so bad that it takes a great kind of love to love it at all, and much more to love it as God has loved it when he gave his Son for it.”

Dr. John W. Tweeddale writes, “The world represents sinful humanity and is not worthy of God’s saving love. Apart from the love of God, the world stands under God’s condemnation. But in Christ, believers experience God’s surprising, redeeming, and never-ending love. John 3:16 is not about the greatness of the world but about the greatness of God.”

Dr. R.C. Sproul concludes, “Our culture tends to think that it is a given that God loves the world. However, we know that nothing compels God to love creation. In fact, it would be right for the Lord to have nothing but hatred for the world given the reality of sin. The love of God is not a given, so we should be grateful for it and be careful never to speak of His love as something that we are owed or that He must show.” 

Take time today to thank God for loving you.

Soli deo Gloria!

 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God; specifically God the Holy Spirit. The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

“So Loved.” I love the Greek language. It is so precise and consistent in its grammar and spelling. This is so unlike the English language which tends to be inconsistent at best and frustrating at worst.

One of the ways Greek is precise and consistent is, for example, in its meaning of the word “love.” In the English language, the word “love” can refer to and mean a whole host of things. We love our pets, our children, spaghetti and meat balls, our favorite sports team, our favorite actress or actor, etc. With this one word we can express our love for God and country, baseball, hot dogs, apple pie and Chevrolet: as depicted in an advertising slogan several decades ago. Personally, I drive a Buick.

The Greek word for love is different. It is important for us to understand what the precise meaning for love is as found in John 3:16. In fact, there are several words in the Greek language which are translated into our one English word “love.” What are they and what is kind of love to which Jesus is referring?

First, there is the word eρως; eros. It is from this word we derive our English word erotic. Eros refers to sexual desire and attraction. This is the kind of love which God approves solely in the confines of heterosexual marriage. I’m sure we can see at a glance how much our culture is saturated by the notion of erotic love and how perverted it has become in its definition and expression. However, this is not the Greek word for love used in John 3:16.

Another Greek word for love is στοργή; storge. This is liking someone through the fondness of familiarity, family members or people of whom you are related. An example is the natural love and affection a parent has for their child. However, we can also see that this love is being perverted within our culture and even being rejected as parents are abusing and killing their children. But again, this is not the Greek word for love used in John 3:16.

A third Greek word for love is φιλία; philia or phileo. This is the love between friends as close as brothers and sisters in strength and duration. The friendship is the strong bond existing between people who share common values, interests or activities. We all have people in our lives of whom we call them our “best or close friends.” The English word Philadelphia comes from this Greek word. In fact, the City of Philadelphia is known as the City of Brotherly Love. Yet, this is not the Greek word for love used in John 3:16.

Finally, there is the Greek word ἀγαπn; agape. This is the highest and noblest love. It is a self-sacrificial love of the will. Therefore, it is a love which seeks other’s needs and not its own. It is a love not based upon one’s feelings but rather a resolute decision and act of one’s will. This is the love found in John 3:16. This is the love God possesses as an attribute of His character and displays as a behavior completely inherent within His being.

The Apostle Paul describes agape love in I Corinthians 13:1-8a. “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing. Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends.”

Paul also explained that agape love is the type of love a husband is to have for his wife (Ephesians 5:25). Paul also wrote that this is the kind of love of which God loved sinners in Romans 5:7-8. “For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us.”

The Apostle John describes agape love in I John 4:7-11. “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.”

Echoing the words of I John 4:7-11, Jesus will continue to teach in John 3:16 exactly who are the objects of the Father’s love. We will examine this when next we meet. In the meantime, meditate upon the words of the following hymn by Stuart Townsend.

How deep the Father’s love for us,
How vast beyond all measure,
That He should give His only Son
To make a wretch His treasure.
How great the pain of searing loss –
The Father turns His face away,
As wounds which mar the Chosen One
Bring many sons to glory.

Behold the man upon a cross,
My sin upon His shoulders;
Ashamed, I hear my mocking voice
Call out among the scoffers.
It was my sin that held Him there
Until it was accomplished;
His dying breath has brought me life –
I know that it is finished.

I will not boast in anything,
No gifts, no power, no wisdom;
But I will boast in Jesus Christ,
His death and resurrection.
Why should I gain from His reward?
I cannot give an answer;
But this I know with all my heart –
His wounds have paid my ransom.

Soli deo Gloria!

 

 

 

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

Theologian J. C. Ryle writes, “Look at the well-known text which heads this page. Its words are probably familiar to your ears. You have very likely heard them, or read them, or quoted them, a hundred times. But have you ever considered what a vast amount of divinity this text contains? No wonder that Luther called it “the Bible in miniature!” -and have you ever considered what an immensely solemn question arises out of this text? The Lord Jesus says, “Whosoever believeth shall not perish.” Now, reader, DO YOU BELIEVE?

I love Ryle’s phrase, “A vast amount of divinity” in referring to John 3:16. The phrase refers to the subject of the verse, God, and His work in bringing people to salvation. It is not often this verse is used to emphasize God’s sovereignty, but rather the stress is often placed on man’s ability to come to Christ in and of himself. Let’s unpack this verse word by word and not only see what it says, but also what it means.

“For God.” From the outset, Jesus informs Nicodemas (remember the context) that the person who is responsible for regeneration and the salvation of sinners is no one else but God the Holy Spirit (John 3:1-8). The word God (θεός; Theos) refers to the One, True God of heaven and earth. This is the God who is the subject of the entire revelation of Scripture.

Jesus said in John 17:1-3 that, “When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life that they know you, the only true God, and Jesus Christ whom you have sent.”

The great Puritan pastor and theologian Jonathan Edwards writes in his sermon “God Glorified in Man’s Dependence”, “The redeemed have all their objective good in God. God himself is the great good which they are brought to the possession and enjoyment of by redemption. He is the highest good, and the sum of all that good which Christ purchased. God is the inheritance of the saints; he is the portion of their souls. God is their wealth and treasure, their food, their life, their dwelling place, their ornament and diadem, and their everlasting honor and glory. They have none in heaven but God; he is the great good which the redeemed are received to at death, and which they are to rise to at the end of the world. The Lord God, he is the light of the heavenly Jerusalem; and is the “river of the water of life” that runs, and the tree of life that grows, “in the midst of the paradise of God.” The glorious excellencies and beauty of God will be what will forever entertain the minds of the saints, and the love of God will be their everlasting feast. The redeemed will indeed enjoy other things; they will enjoy the angels, and will enjoy one another: but that which they shall enjoy in the angels, or each other, or in anything else whatsoever, that will yield them delight and happiness, will be what will be seen of God in them.”

Meditate upon what Edwards has written. It may not be Scripture but he certainly captures the essence of what Scripture teaches about God.

Pastor John Piper writes, “The gospel is ultimately about God. He alone is the author and goal of salvation. The good news of John 3:16 is that God is the chief end of the gospel. He so loved the world not simply to give us forgiveness or eternal life but to give us something even greater—Himself.”

Soli deo Gloria!

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

Dr. Burk Parsons writes, “We see it everywhere. From bumper stickers to billboards, from T-shirts to tattoos, from old faded church signs to spray-painted signs along country roads—John 3:16 is everywhere. As such, some Christians have become complacent about the simple truth of John 3:16: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” Some think it’s just for children, some think it’s too elementary, and some perhaps think it’s doctrinally beneath them to spend time studying such a simple verse in depth. But in John 3:16 we find both the beautiful simplicity of the gospel and the glorious depths of the gospel. John 3:16 is not just for children to memorize in Sunday school; it is for the greatest biblical scholars and theologians to examine, and it is for every Christian to contemplate daily as we rest in the sovereign, gracious, and sacrificial love of God.”

Following my conversion to Christ is October of 1974, I soon thereafter followed the Lord in Believer’s Baptism. The evening of my baptism, October 31 of ’74 to be exact, I quoted John 3:16 as my verse of assurance of God’s love for me and my security in Jesus Christ. It was one of the first verses of Scripture I memorized. I have since come to understand that John 3:16 is one of the foundation verses of Scripture regarding the sovereign grace of God.

However, I have also discovered that many believers in the church use John 3:16 as a push back to Reformed Theology in general and the sovereign grace of God unto salvation of sinners in particular. They deny that sinners are radically depraved, in need of God’s unconditional grace, of His particular electing pardon, His effectual calling by the Holy Spirit and the eternally security He gives to believers in Christ.

Whenever I have been asked about the sovereignty of God in saving sinners, John 3:16 is often used, like a trump card in Euchre, by those to whom I am speaking who refute God’s sovereign grace and uplift the free will of fallen man. Yet, if we truly unpack John 3:16 as a single verse, along with view it within its immediate preceding context, we get a much different perspective but accurate interpretation.

Dr. Parson concludes, “As I fought against Reformed theology more than twenty years ago with all the free will I could muster, I firmly believed that John 3:16 was directly opposed to Reformed Theology. But I finally came to see that John 3:16 is at the very foundation of Reformed Theology. In John 3:16, we find every tenet of Reformed soteriology (the doctrine of salvation) in its most basic form. For those who want to understand Reformed theology, they can begin by striving to understand John 3:16. And for those who have studied the depths of Reformed theology, may we never become so sophisticated that we cannot boldly proclaim John 3:16.”

More to follow!

Soli deo Gloria!

 

 

 

“Nicodemus said to him, “How can these things be?” Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:9-16)

Faith, or believing, is something we “do,” but it is not an act or effort that merits a reward. It is something we can do only when the Holy Spirit regenerates our hearts or souls. This work of the Holy Spirit is absolutely necessary for us to understand what really is the nature of saving faith.

Faith is not some ability that sinners engineer independently of God. On the contrary, Jesus said in John 3:3 that being regenerated (born again) by God was absolutely necessary in order to believe the gospel.  Therefore, our faith in Christ is not only unmeritorious by its very nature and definition, but also by its very origin.

However, fallen human beings do not want to believe they are unfit for heaven, let alone unable to do anything about their lost and fallen condition. Dr. R. C. Sproul writes, “A person must be changed by God; the disposition of his heart, which by nature does not want to do God’s bidding, must be altered by God the Holy Spirit.”

Nicodemas is a prime example of the need for regeneration. For even though he was a religious leader in Israel, he failed to humanly grasp the significance of Jesus’ teaching. Jesus was not just another Old Testament prophet who had died and gone to heaven and now returned to earth. Rather, Jesus is the One, True God who descended from heaven.

Jesus, in referring to Himself, then instructs Nicodemas that as the serpent was lifted up in the wilderness, so too would the Son of Man be lifted up. Dr. John MacArthur explains, “This is a veiled prediction of Jesus’ death on the cross. Jesus referred to the story from Numbers 21:5–9 where the Israelite people who looked at the serpent lifted up by Moses were healed. The point of this illustration or analogy is in the “lifted up.” Just as Moses lifted up the snake on the pole so that all who looked upon it might live physically, those who look to Christ, who was “lifted up” on the cross, will live spiritually and eternally.”

There is an interesting side note of this reference by Jesus to the Bronze Serpent of Numbers 21. While the bronze figurine was indeed approved by God, it was not meant to be used beyond what God had instructed. In other words, it was not to be used as an object of worship.

However, this is exactly what the Israelite’s eventually did, as revealed in 2 Kings 18. It was King Hezekiah who, according to 18:4, “removed the high places and broke the pillars and cut down the Asherah. And he broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it (it was called Nehushtan).” 

Dr. R. C. Sproul explains, “Originally preserved to commemorate God’s mercy to the Israelites when they were in the wilderness, (Numbers 21:6-9), this bronze serpent eventually became in itself an object of worship, hence an idol. This is why Hezekiah destroyed it.” 

Pastor Timothy Clothier writes, “We’re not given any more details regarding the Bronze Serpent.  We don’t know who thought it would be a good idea to keep around.  We don’t know if every year the nation would again look upon the serpent and remember what God did in saving them.  We don’t even know whether God told them to keep the Bronze Serpent as a reminder. What we do know, however, is that the nation of Israel quickly moved from true, faith based, worship of God Almighty to the ritual, or traditional, worship of a graven image. ” 

Pastor Clothier continues, “Am I suggesting that traditions in the church and our homes are idols and examples of us breaking the 2nd commandment?  Not necessarily.  What I am suggesting is that traditions can become the object of worship and we can, sometimes very easily, lose the point of why a tradition exists.  It is entirely possible to greatly enjoy the tradition and completely set aside or forget the truths that the tradition represents.”

Therefore, we must also never use the cross, or a depiction of the same, as an object of our worship. God and God alone is deserving of our adoration and praise. The purpose of such an illustration concerning Jesus is foretold by Jesus Himself when He says, “whoever believes in him (Jesus) may have eternal life.” The Bronze Serpent, much like the cross, serves as a type or illustration to point us to Christ and His substitutionary atonement. Nothing else.

Once again, we must not divorce what we are reading in vs. 9-15 from vs. 1-8. The ability to believe the gospel is because of the new birth. Unless regeneration occurs in the soul of the unbeliever, they will never come to faith in Christ.

The Apostle Paul wrote, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (I Corinthians 2:14). Or, to again quote Jesus from John 6:63, “It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.”  

The inevitable push back by many believers to this doctrine of monergistic regeneration ironically is John 3:16. We will examine the reasons why next time.

Have you thanked God for sovereignly bringing you to new life in Jesus Christ by the person and work of the Holy Spirit? If not, do so today.

Soli deo Gloria!