“GOD SO LOVED THE WORLD” is probably the best known verse in the Bible. So often has it been expounded and so fully discussed that there seems little likelihood of discovering still deeper delights should we delve in the original, or consult a more exact and consistent rendering. We hope to show, however, that this gem is far more brilliant in its original form than in our idolized, English version. Even those who use it most miss much of its message. This was forcibly brought to my attention by a series of questions concerning it, in which the inquirer asked, “God—does this refer to, the Father? So—what is the meaning of this adverb? World—does this refer to the world geographically or to men and women in the world? Gave—what does the word mean? Begotten—does this refer to being begotten of Mary, or always and eternally begotten? Whosoever—to whom does that refer? Believeth—does this mean any ordinary belief of the mind? On—I have always wondered what on means…Is on used in a sense as of a foundation?”
Although the apostle John was a minister of the Circumcision, and his writings are, in their application, for them alone, nevertheless they belong to the “all Scripture” which is beneficial for us also. Paul’s evangel of conciliation contains grace far beyond the range of this verse, yet there is enough here to more than fill our cup of wondering joy. Here we have the climax of Israel’s ministry, as it will be carried out in the coming day of Jehovah. Hitherto, Israel had been self-centered. They wanted blessing for themselves, although they were chosen to be channels of blessing to others. John’s ministry is characterized by this. He sets forth the blessing of the whole world through the holy nation, when they are blessed, while Paul sets forth the portion for the nations while Israel is still stubborn.
GOD—NOT THE FATHER
One of the eyesores of modern evangelical teaching is confusion in regard to the Deity. This exposes itself at times in such questions as “Is it God the Father?” In such a dilemma, a modern evangelist would almost be compelled to answer “Yes.” But this leads to even more confusion, if we substitute, and say, “The Father so loved the world.” This suggests that the love is that of a parent, and that God is related to the world as a father to his child, sometimes called the “universal fatherhood” of God. This logical deduction no evangelical preacher will acknowledge. Is it not much better to avoid the character of Father here? The unbelieving world is related to God as Creator. The title “God” denotes the “Disposer” in the original tongues. So we should perhaps answer by saying that it is not in His character as Father that God’s love is displayed here, but rather in that of God. The unbeliever is not related to God as Father, hence the love here spoken of
is not paternal.
John three sixteen is clear in its testimony against the Trinitarian heresy. If we include in the title “God” the theological “God the Son,” then we transform it into an inextricable and insoluble maze. How can “God the Son” generate Himself? Or, perhaps we should say, How can He perform a part of this, so that He is the only begotten Son of two Others, as well as Himself? The question, Was it God the Father? is the cry of one who is perplexed, not by John three sixteen, but by orthodox theology. It ought to open our eyes to the darkness of orthodox doctrine, and, by its clear-cut inferential testimony, confirm the great truth that there is one God, Who alone could give His Son, not one of three, who give one of themselves.
SO—MANNER, NOT MEASURE
Often, in my early days, did I revel in the word so, and in my preaching, I expatiated on the magnificent extent of God’s love to the world. But one day I thought I would look it up in my Greek concordance. I am ashamed to say that for a while I was disappointed to find that it was not “so,” in the sense of quantity or size. But it was not long before I began to see that the quality of God’s love is here displayed by the way in which it expresses itself to His creatures, and this is far more precious than its abundance. It is the manner of God’s love which is here revealed, not alone its measure. This Greek word is usually rendered thus, not so. Its true force is seen in the preceding verse, “as Moses lifted up the serpent in the wilderness, thus must the Son of Mankind be lifted up.” In other places the Authorized Version translators have it on this wise ( Matt.1:18), after this manner ( Matt.6:9), likewise ( Matt. 17:12), in like manner ( Mark 13:29). Thus is a closer rendering, as in its next occurrence. Our Lord “sat thus on the well” ( John 4:6). “Thus God loves the world…” The word “so” really calls attention to the manner rather than the measure, yet, in this connection it has become blurred, and is always taken as an adverb of size, hence it should be replaced by a clearer expression.
Paul expands this thought more fully in the fifth chapter of Romans: “God is recommending this love of His to us, seeing that, while we are still sinners, Christ died for our sakes” ( Rom.5: 8). John puts it thus: “We are loving God, seeing that He first loves us” ( 1 John 4:19). Even the greatness of His love for His own depends upon this contrast for its revelation. As Paul puts it: “God, being rich in mercy, because of His vast love with which He loves us (we also being dead to the offenses and the lusts)…” ( Eph.2:4). In essence, it is its graciousness which characterizes God’s love. The unworthiness, yea, the utterly despicable character of its object tells us of its grace, for it is a very unlovely world which God loves. On the other hand, the vast value of His gift to this undeserving world, nothing less than the Son of His love, unveils the preciousness of His affection.
What the world needs is to be impressed with the way, rather than the quantity of God’s love. This can be done by stressing the fact that He gives His most precious possession to a world which deserves His indignation and destruction. Only the knowledge of such a love has power to break through the resistance of hard hearts. Only by giving His best to those who deserve His worst has God been able to reveal to us the unutterable graciousness of His feelings toward the creatures of His hand and heart. I sympathize with all who still cling to the familiar “so.” It was a hard and a long pull before I could leave it. It took time for me to become used to “thus.” But it is well worth the cost. It is the manner of His love to which He calls our attention.
LOVES—NOT LOVED
This is further impressed upon our hearts by the fact that, in the original, the verb is loves, not loved. God’s love to the world is not a matter of past history, but a present and a future fact. It is indeed true that He loved and gave, but it is infinitely more true that He loves and gives. These are timeless verities, not mere past manifestations. In Paul’s passage in Romans, which parallels, or rather expands and exalts these great truths to accord with the present grace ( Rom.5:1-11), justification is through the blood of Christ, yet there is also salvation in the life of the Son of God. In the preceding verse we have the death of Christ, the Son of Mankind exalted as the serpent in the wilderness, but John 3:16 goes on further than this, for here, as in Romans, God gives His Son, and this includes His life as well as His death, His future glory as well as His past humiliation, His coming for us in the future as well as His advent in the past. God loves (not loved) the world.
WHAT IS MEANT BY THE WORLD?
Many are perplexed by the word world in the Bible because it sometimes seems to mean one thing and sometimes another. As a matter of fact the word in the original means system or arrangement, and it includes all organized creation demanded by the context in each case. This relieves our minds of the absurdity of making world mean all the men and women in the world, for that which is in a thing, can hardly be that thing. English has no good equivalent for the Greek kosmos, which is broader in its significance, and refers, not directly to the individuals, but to the whole social system of which men form a part. God, the great Arbiter, has created all in the Son of His Love ( Col.1:16), and it were strange, indeed, if His heart did not crave a response from that part of this marvelous system which can return it. But, as His power alone has imparted power to His creatures, so His love alone is able to awake a response in them.
Before coming to John 3:16 we are told what sort of world this is. In the first chapter we read, “In the world He was, and the world came into being through Him, and the world knew Him not” ( John 1:10). It was an ignorant world. It was a dark world ( Matt.5:14). The men who make it, love darkness rather than light, for their acts are wicked ( John 3:19). In Paul’s epistles salvation is individual and particular. In our infirmity, while we are still sinners, Christ died for our sakes. Being enemies, we were conciliated through the death of His Son ( Rom.5:8-10). But John’s evangel is not so individual. Christ was a “Servant of the Circumcision, for the sake of the truth of God, to confirm the patriarchal promises” ( Rom.15:8). The outlook is national and world wide. It has in view the promised day of salvation, the millennium, when the world, the whole system, will be the subject of God’s salvation. Hence God loves the world, and the world is to be regenerated by the salvation of those in it who believe. To Nicodemus our Lord said, “ye” (not you), that is, all in Israel, “must be born anew.”
THE GIFT OF GOD
Who shall define the meaning of a gift? But is not this very passage itself an exalted exposition of its truest significance? It is the chief activity and expression of love. Hate robs. Love gives. Nearly all who have ever labored under the desire to express their affection have had to resort to this means of making it known. The great difficulty is to secure appreciation. I remember once wondering how I could get beyond the ordinary, humdrum, routine gifts, so I gave some of my own heart’s blood by using it in place of ink in writing to the object of my affection. A gift of such a character is more effective than imposing presents. God is too rich to expect much response from mere material donations. But when He gives that which is near and dear to Him, then our hard hearts are affected.
THE ONLY BEGOTTEN
Among westerners the firstborn of a family has little precedence over the rest. But in the Orient the firstborn son takes a place of privilege far above his brothers. When there is only one, he almost monopolizes his father’s heart, for a man’s present standing and future hopes for his family are all bound up in his heir. To the eastern mind there can be no more precious possession than an only son. He is the supreme joy of his father and the pride of his mother’s heart. He is more to them than all else besides. To give such a one is to give all, for nothing else can be compared to him in his father’s estimation. Christ is God’s only begotten Son in the literal sense, in the flesh. In spirit, He becomes the Firstborn among many brethren, but no other man was without a human father except Adam, and he was not begotten, but created. This unique glory belongs only to our Lord.
We must learn to distinguish a son from a mere offspring. Especially in Hebrew it has a wide usage, and includes rank and dignity as well as relationship. But it especially denotes likeness. God gave the One Who was most like Him to be our Saviour. How far we have been led astray into the misty mysteries of medieval theology may be seen by the form in which the question is put. What is “always and eternally begotten?” How thankful we should be that no such nonsense can be found in God’s Word! In theology a contradiction in terms seems to be taken as the hall mark of the divine. The same statement, in other spheres, would be an unquestionable symptom of a deranged intellect. There is no such thing as “eternally begotten,” for begettal is a beginning, and eternal is without a beginning.
WHOSOEVER BELIEVETH
What a perplexing time we used to have trying to stretch out the word whosoever over every member of the human race! But, alas! It would not stay down over unbelievers. It is not “whosoever,” without limitations, but everyone who believes. Herein John 3:16 differs from the glorious evangel of the conciliation, which Paul later revealed for us gentiles. In John we have God’s love for the world. In Paul we have this love displayed by God’s attitude toward unbelievers as well as its effect on believers. Our Lord spoke before His sacrifice. Paul writes after His cross. John seeks Israel’s salvation. Paul realizes Israel’s repudiation. The world is now conciliated, so far as God is concerned, and our message to the unbeliever is to receive this conciliation. When our Lord was here on earth, the unbeliever was judged ( John 3:18). The indignation of God remained on the stubborn ( John 3:36). But not so now. God beseeches all to be conciliated to Him because He is conciliated to them. He is not now reckoning their offenses to them ( 2 Cor. 5:18-21).
What a joy and satisfaction it was to get the vexed “whosoever” question settled by Paul! We were continually tripping over our own feet by preaching that Christ died instead of “the world,” and “whosoever,” and trying to widen this so as not to miss anyone, and then we insisted that, if they did not believe, then—though Christ had died as their “substitute,” and God could not justly punish them as well as Him—if they did not believe they would suffer eternal torment.
“Payment God will not twice demand,
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