should not perish. In comparison, if any lost sinner would merely look in faith to the Lord Jesus, "lifted up" (John 12:32) to die in judgment for his sins on the cross, he also will not only not die, but will receive eternal life. If "ye must be born again," then "even so must the Son of man be lifted up." Genuine saving faith, therefore, involves belief in the deity of Christ (John 3:13) and His substitutionary death (John 3:14). It will then result in the new birth (John 3:7-8) and everlasting life (John 3:15).
John 3:16
only begotten Son. Jesus calls Himself "Son of man" in John 3:13-14 and "Son of God" in John 3:16-18. As Son of man, He is the "heir" of God's promises to man (Hebrews 1:2), man as God intended man to be, the perfect man. As Son of God, He is the unique, beloved, only begotten, eternally begotten, Son of the Father, "very God."
John 3:17
sent. The fact that God sent His Son into the world is emphasized in many Scriptures (e.g., 1 John 4:9-10). That He came to save the world from the condemnation it deserved is also confirmed in many other Scriptures (e.g., John 5:24; Acts 17:31; Romans 8:1).
John 3:18
condemned already. See also John 3:36. The world is under universal condemnation because of universal sin. There can be no deliverance from this fate except to receive the gift of salvation from the one who was "made … sin for us … that we might be made the righteousness of God in Him" (2 Corinthians 5:21). On that basis—and that alone—can we be saved from this condemnation (Romans 8:3; Galatians 3:13). We must look unto Him if we are to be saved (Isaiah 45:22).
only begotten. See on John 1:18 for the vital importance of believing in the "only begotten" Son of God. His unique Sonship required the virgin birth, and was proved by the resurrection (Psalm 2:7; Acts 13:33; Romans 1:4; John 5:26).
The Defender's Study Bible. [1]
The Complete Word Study Bible Notes
John 3:15, 16 See notes on Ephesians 1:4, 5 and notes on Hebrews 6:1–6.
notes on Ephesians 1:4, 5
Ephesians 1:4, 5 The real dilemma in this passage is determining how a person can know if he is one of the elect, or even if he can be given that kind of knowledge. There are two words in this passage that must be examined in order to explain the much debated subject of God’s election and predestination. The first is found in verse four, “he has chosen,” referring to the Greek word exelexatō (G1586) meaning “chosen out of.” In this context, this word means that at one particular time in the past, God chose individuals for salvation (Matt. 24:31; Luke 18:7; Rom. 8:33; 2 Tim. 2:10; James 2:5). The second verb in verse five is proorisas (G4309), “to determine beforehand or predestinate” (cf. Acts 4:28; Rom. 8:29; 9:11; 1 Pet. 1:2, 20). One can note that Peter referred to the concept of predestination in his sermon on the day of Pentecost. He said (speaking of Christ), “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.” In this verse, one can note the evidence of the concept of man’s free choice coupled with the responsibility for his actions. God delivered up His Son, and men were given the choice of what they would do with Christ. They chose to crucify Him, leaving them with the responsiblity for their act. Furthermore, the teaching of Scripture is clear: Christ died for all. In 1 John 2:2 the writer states, “And he is the propitiation for our sins, (i.e., believers) and not for ours only, but also for the sins of the whole world.” Therefore, the ministry of Christ that He did on the cross was intended for all. Repeatedly, God says that “whosoever believeth in Him” can obtain salvation (John 3:16–18, 36; Acts 10:43). To come to Christ is an invitation to all, and all who hear the gospel are responsible and without excuse to either accept or reject Christ. If one perishes in his sin, he is condemned as a result of his own choice (Titus 3:10, 11). As one reflects on the salvation experience of the believer, he should note that God alone knows the point at which a person receives Christ for salvation. It is also evident that the believer is fulfilling God’s purposes for his life, resulting in him becoming one of God’s elect.
notes on Hebrews 6:1–6.
Hebrews 6:1–6
The goal of the Christian is expressed fully by the Greek word teleiōtēta (G5047) which is translated “perfection” (Heb. 6:1). The idea being explained here is that the believer is to pursue a state of maturity, instead of going back to the initial rudiments of Christianity and basic faith (Heb. 6:2). The phrase “laying again a foundation” refers to the idea that if a Christian could lose his salvation, he would need to be regenerated again and again.
In laying the groundwork for this passage, there needs to be a proper understanding of the controversial section consisting of verses four through six. The key idea to consider is that the whole passage is hypothetical. For the sake of argument, one must accept the supposition that one can undergo the process of salvation, and then “fall away” (Heb. 6:6), or lose his salvation. The explanation in the following verses is designed to show the oddity of this idea (Heb. 6:4). The nature of the impossibility is tied directly to the infinitive in verse six “to renew” (anakainizein [G340]). In the Greek text, between this phrase, there are five participles which must be explained thoroughly in order to properly understand the Holy Spirit’s intent in this passage.
The first of these participles, which appears in verse four, is the Greek word phōtisthentas (G5461). This term is translated “those who were once enlightened.” However, it should be rendered “having been enlightened,” noting the usage of the passive voice. The latter meaning reveals that the salvation process is initiated by God giving “light” to every man (John 1:9).
The next phrase to consider in this salvation process, also found in verse four, is “and have tasted of the heavenly gift.” This too could be better expressed “having tasted” (the Greek word is geusamenous [G1089]). In this case, the middle voice is used to reveal that a person is responding to the light God has given. The focus changes to man’s responsibility in initiating a reaction to his “enlightened state.” In this verse, the person involved exercises his choice to “taste” of God’s free gift of salvation. This fact is always clear in the salvation process: God offers the gift, but man must take the initiative to receive it (John 1:12; 3:16). The gift must be understood as nothing that a person earns, rather, it is God’s free offer of salvation. This “gift” is specified as having a heavenly origin.
The third participle is genēthentas (Heb. 6:4, from ginomai [G1096]) translated “were made.” This also should be rendered in the passive voice as “having been made,” indicating a result of man’s receiving the gift of God. Connected with the phrase “partakers of the Holy Ghost,” this participle expresses that by virtue of the receiving, one is made a partaker. Therefore, the Holy Spirit is involved in the process by coming to indwell the believer. The Holy Spirit not only works in the indwelling, but it is indicated that the divine revelation and conviction processes previous to salvation are based on the activity and energy of the Holy Spirit.
In examining the fourth Greek participle (found in verse five), geusamenous (cf. Heb. 6:4) one should consider that the same interpretation is intended by the middle voice in the phrase “having tasted.” It appears in this form to reveal to man his responsibility to God’s word. The believer is not merely accountable to simply follow the “good word of God,” he is also urged to understand God’s future plan to exercise His “power” (Heb. 6:5, dunameis [G1411]) to benefit the believer as well. The word for “power” here refers to miracles which God will perform in believers, not of the impending judgment and destruction to come.
Now one must turn his attention back to the phrase in verse four, “it is impossible,” and combine it with the Greek infinitive anakainizein (G340), meaning “to renew again” (Heb. 6:6). Applied to verse six, this word refers to a repentance which is qualitatively new and different. If a different form of repentance was needed, Christ would also have to die on the cross a second time. This, however, is inconsistent with the context of the rest of Hebrews (cf. Heb. 9:28; 10:11, 12). The teaching is clear: Christ died once for man’s sin. If His death was insufficient, there would be no security for believers. This is precisely why the writer of Hebrews uses this illustration. In philosophical language, this form of reasoning is called reductio ad absurdum (a reduction to an absurdity). From a false assumption one deduces absurd conclusions. It would be false to assume a believer could fall, because his repentance, based on Christ’s death, would be invalidated. There would be no security, and Christ would need to be crucified again. The difficulty in this controversy is in determining when the actual decision to follow Christ becomes true salvation. One is saved at the point of genuine acceptance of God’s gift of “light,” and then he is received by God (Eph. 1:6). God ultimately judges man’s heart and knows those who are truly repentant. The decision for salvation is made ineffective when it is based on emotions and of his own abilities (2 Thess. 2:13). See note on 1 John 3:6–9. [2]
CHOICE, CHOOSE, CHOSEN
A. Verbs.
1. eklego (ἐκλέγομαι, 1586), “to pick out, select,” means, in the middle voice, “to choose for oneself,” not necessarily implying the rejection of what is not chosen, but “choosing” with the subsidiary ideas of kindness or favor or love, Mark 13:20; Luke 6:13; 9:35 (RV); 10:42; 14:7; John 6:70; 13:18; 15:16, 19; Acts 1:2, 24; 6:5; 13:17; 15:22, 25; in 15:7 it is rendered “made choice”; 1 Cor. 1:27–28; Eph. 1:4; Jas. 2:5.¶
2. epilego (ἐπιλέγομαι, 1951), in the middle voice, signifies “to choose,” either in addition or in succession to another. It has this meaning in Acts 15:40, of Paul’s choice of Silas. For its other meaning, “to call or name,” John 5:2, see CALL.¶
3. haireo (αἱρέομαι, 138), “to take,” is used in the middle voice only, in the sense of taking for oneself, choosing, 2 Thess. 2:13, of a “choice” made by God (as in Deut. 7:6–7; 26:18,
4. hairetizo (αἱρετίζω, 140), akin to the verbal adjective hairetos, “that which may be taken” (see No. 3), signifies “to take,” with the implication that what is taken is eligible or suitable; hence, “to choose,” by reason of this suitability, Matt. 12:18, of God’s delight in Christ as His “chosen.”¶ It is frequent in the Sept., e.g., Gen. 30:20; Num. 14:8; Ps. 25:12; 119:30, 173; 132:13–14; Hos. 4:18; Hag. 2:23 (“he hath chosen the Canaanites”), Zech. 1:17; 2:12; Mal. 3:17.
5. cheirotoneo (χειροτονέω, 5500); see appoint, No. 11.
6. procheirotoneo (προχειροτονέω, 4401) signifies “to choose before,” Acts 10:41, where it is used of a choice made before by God.¶
Notes: (1) For procheirizo see appoint, No. 12.
(2) Stratologeo, in 2 Tim. 2:4 (kjv, “chosen to be a soldier”), signifies to enroll as a soldier (rv). See soldier.
B. Adjective.
eklektos (ἐκλεκτός, 1588), akin to A, No. 1, signifies “chosen out, select,” e.g., Matt. 22:14; Luke 23:35; Rom. 16:13 (perhaps in the sense of “eminent”), Rev. 17:14. In 1 Pet. 2:4, 9, the rv translates it “elect.” See elect.
C. Noun.
ekloge (ἐκλογή, 1589), akin to A, No. 1 and B, “a picking out, choosing” (Eng., “eclogue”), is translated “chosen” in Acts 9:15, lit., “he is a vessel of choice unto Me.” In the six other places where this word is found it is translated “election.” See election.[3]
A. Verbs.
1. eklego (ἐκλέγομαι, 1586), “to pick out, select,” means, in the middle voice, “to choose for oneself,” not necessarily implying the rejection of what is not chosen, but “choosing” with the subsidiary ideas of kindness or favor or love, Mark 13:20; Luke 6:13; 9:35 (RV); 10:42; 14:7; John 6:70; 13:18; 15:16, 19; Acts 1:2, 24; 6:5; 13:17; 15:22, 25; in 15:7 it is rendered “made choice”; 1 Cor. 1:27–28; Eph. 1:4; Jas. 2:5.¶
2. epilego (ἐπιλέγομαι, 1951), in the middle voice, signifies “to choose,” either in addition or in succession to another. It has this meaning in Acts 15:40, of Paul’s choice of Silas. For its other meaning, “to call or name,” John 5:2, see CALL.¶
3. haireo (αἱρέομαι, 138), “to take,” is used in the middle voice only, in the sense of taking for oneself, choosing, 2 Thess. 2:13, of a “choice” made by God (as in Deut. 7:6–7; 26:18,
4. hairetizo (αἱρετίζω, 140), akin to the verbal adjective hairetos, “that which may be taken” (see No. 3), signifies “to take,” with the implication that what is taken is eligible or suitable; hence, “to choose,” by reason of this suitability, Matt. 12:18, of God’s delight in Christ as His “chosen.”¶ It is frequent in the Sept., e.g., Gen. 30:20; Num. 14:8; Ps. 25:12; 119:30, 173; 132:13–14; Hos. 4:18; Hag. 2:23 (“he hath chosen the Canaanites”), Zech. 1:17; 2:12; Mal. 3:17.
5. cheirotoneo (χειροτονέω, 5500); see appoint, No. 11.
6. procheirotoneo (προχειροτονέω, 4401) signifies “to choose before,” Acts 10:41, where it is used of a choice made before by God.¶
Notes: (1) For procheirizo see appoint, No. 12.
(2) Stratologeo, in 2 Tim. 2:4 (kjv, “chosen to be a soldier”), signifies to enroll as a soldier (rv). See soldier.
B. Adjective.
eklektos (ἐκλεκτός, 1588), akin to A, No. 1, signifies “chosen out, select,” e.g., Matt. 22:14; Luke 23:35; Rom. 16:13 (perhaps in the sense of “eminent”), Rev. 17:14. In 1 Pet. 2:4, 9, the rv translates it “elect.” See elect.
C. Noun.
ekloge (ἐκλογή, 1589), akin to A, No. 1 and B, “a picking out, choosing” (Eng., “eclogue”), is translated “chosen” in Acts 9:15, lit., “he is a vessel of choice unto Me.” In the six other places where this word is found it is translated “election.” See election.[3]
“As Moses lifted up the snake in the desert, so the Son of Man must be lifted up.” (niv) The Son of Man came from heaven and became flesh in order to die—but his death would have special importance. That significance had been “taught” by God throughout the experiences of his chosen people. To illustrate this, Jesus compared his coming death to a story well known to Nicodemus, for it came from Jewish history. According to Numbers 21:6-9, while the Israelites were wandering in the wilderness, God sent a plague of snakes to punish the people for their rebellious attitudes. But God also gave the remedy for the poisonous snakebites—he told Moses to erect a pole upon which he was to attach a bronze snake. Those bitten by the poisonous snakes could be healed by obeying God’s command to look up at the elevated bronze snake and by believing that God would heal them. Their healing came when they looked upon this lifted-up, bronze snake. Jesus used this incident to picture his coming salvation work on the cross. To be lifted up in Jesus’ time—according to the usage in John (see 8:28; 12:32-34)—was a euphemism for death on the cross (the victim was literally lifted up above the earth); it also spoke of his subsequent glorification. “Everyone who believes in him may have eternal life.” (niv) In Numbers 21:6-9, the perishing Israelites looked upon the lifted-up snake and lived. Similarly, salvation happens when we look up to Jesus, believing he will save us. God has provided this way for us to be healed of sin’s deadly bite. The Israelites were spared their lives; the believer in Jesus is spared eternal destruction and given eternal life.
The Required Response Three times in this context the idea of “believing in him” is used to describe the required response by a person to Christ. The word translated “believe” comes from pisteo which means “faith” or “belief.” The way this word is used means more than mental assent. Rather, it has been paraphrased: to have a firm faith; to accept trustfully; to be fully convinced; to place confidence in; to wholeheartedly accept. There is a danger, however, in emphasizing only the idea of “belief,” since belief without an object is merely wishful thinking. The importance of a Christian’s belief is not in the believer, but in the one believed. A person may have a strong belief in a lie, but that faith will not change the lie to truth. Believers anchor their trust in Jesus Christ, who identified himself as truth (14:6). Does our faith depend on our ability to trust or does it rest on the trustworthiness of Jesus? [4]
3:16 God so loved the world: God's love is not restricted to any one nation or to any spiritual elite. World here may also include all of creation (see Rom. 8:19-22; Col. 1:20).
Word Focus
the only begotten Son(Gk. ho monogenes huios) (1:18; 3:16, 18; 1 John 4:9) <G3439>; <G5207>: The Greek word for only begotten suggests a one and only son; it does not necessarily convey the idea of a birth. For example, Isaac is called Abraham's only begotten in Heb. 11:17 and in the Septuagint, the Greek Old Testament (see Gen. 22:2, 12, 16), when actually Abraham had two sons: Ishmael and Isaac. The Son of God is the Father's one and only, His unique Son. Although the Father has begotten many children through the new birth (1:12, 13), none of these are exactly like Jesus Christ, the unique Son of God. His Sonship is from eternity. As the unique Son of God, He has a special glory and an unrivaled place of honor.
3:17 At His first coming, Jesus came so that the world through Him might be saved. When Jesus comes again, He will come in judgment upon those who refused His offer of salvation.
3:18 To believe is to receive life (vv. 15, 16) and avoid judgment. A person who does not believe not only misses life, but is condemned already. The idea of believing in Jesus' name is also found in 1:12.
Nelson's NKJV Study Bible. [5]
16 “For God so [greatly] loved and dearly prized the world, that He [even] gave His [One and] only begotten Son, so that whoever believes and trusts in Him [as Savior] shall not perish, but have eternal life. - John 3:16 http://www.biblegateway.com/passage/?search=John3:16&version=AMP[6]
If you are new to this verse, and you would like to make a commitment of your heart to Jesus Christ, the one I have been sharing about who is the one who was given so that whoever believes and trusts in Him as Savior will be saved. Simply pray this prayer.
Appendix / Bibliography
The Sinner's Prayer (by Dr. Ray Pritchard)
Lord Jesus, for too long I’ve kept you out of my life. I know that I am a sinner and that I cannot save myself. No longer will I close the door when I hear you knocking. By faith I gratefully receive your gift of salvation. I am ready to trust you as my Lord and Savior. Thank you, Lord Jesus, for coming to earth. I believe you are the Son of God who died on the cross for my sins and rose from the dead on the third day. Thank you for bearing my sins and giving me the gift of eternal life. I believe your words are true. Come into my heart, Lord Jesus, and be my Savior. Amen.[7]
Appendix / Bibliography
[2] Zodhiates, Spiros, ed. – The Complete Word Study New Testament. Chattanooga, TN: AMG, 1991. WORDsearch CROSS e-book. John 3:15, 16 notes on Ephesians 1:4, 5 and notes on Hebrews 6:1–6.Title : The Complete Word Study Bible Notes Copyright : Copyright © 1984, revised 1993 by AMG Publishers Electronic Edition STEP Files Copyright © 2006, QuickVerse. All rights reserved.
[3] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, p. 100). Nashville, TN: T. Nelson.
[4] Life Application Study Bible. Wheaton, IL: Tyndale, 1988. WORDsearch CROSS e-book.
[5] Radmacher, Earl D., ed. Nelson's NKJV Study Bible. Nashville, TN: Thomas Nelson, 1997. WORDsearch CROSS e-book. [6] Amplified Bible Full name Amplified Bible Abbreviation AMP OT published 1962&1964 NT published 1958 Complete Bible published 1965 Authorship Zondervan (subsidiary of News Corp) and The Lockman Foundation. Translation type Free, largely dynamic translation Version revision 1987, 2015 Publisher Zondervan Publishing House Copyright 1954, 1958, 1962, 1964, 1965, 1987, 2015Website http://www.biblegateway.com/passage/?search=John3:16&version=AMP
http://www.lockman.org/amplified/
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