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John 3:16: God. Lu 2:14; Ro 5:8; 2Co 5:19-21; Tit 3:4; 1Jo 4:9,10,19 gave. 1:14,18; Ge 22:12; Mr 12:6; Ro 5:10; 8:32 that whosoever. 15; Mt 9:13; 1Ti 1:15,16
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John 3:16
The same passage through several historical traditions. Commentary is interpretation; click the Bible link first whenever you need the primary text.
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John 3:16:
1706–1714 • English Nonconformist / Reformed
Matthew Henry’s Complete Commentary
Matthew Henry and continuators
John 3:16: * 1 * There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: * 2 * The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. * 3 * Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. * 4 * Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? * 5 * Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and * of * the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. * 7 * Marvel not that I said unto thee, Ye must be born again. * 8 * The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. * 9 * Nicodemus answered and said unto him, How can these things be? * 10 * Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. * 12 * If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you * of * heavenly things? * 13 * And no man hath ascended up to heaven, but he that came down from heaven, * even * the Son of man which is in heaven. * 14 * And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: * 15 * That whosoever believeth in him should not perish, but have eternal life. * 16 * For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. * 17 * For God sent not his Son into the world to condemn the world; but that the world through him might be saved. * 18 * He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. * 20 * For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. * 21 * But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was * one, * a considerable one. It is worth while to go a great way for the salvation though but of * one soul. * Observe, I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. * Not many * of the * rulers, or of the Pharisees; * yet. 1. This was a * man of the Pharisees, * bred to learning, a scholar. Let it not be said that all Christ's followers are * unlearned and ignorant men. * The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a * ruler of the Jews, * a member of the great sanhedrim, a senator, a privy-counsellor, a …
Read the complete available note →1810–1826 • Methodist / Wesleyan
Adam Clarke’s Commentary
Adam Clarke
John 3:16: * Verse 16 * For God so loved the world - Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle οὑτω, so, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, 1Jn 3:1 : Behold, What Manner of love, ποταπην αγαπην, the Father hath bestowed upon us. From the subject before him, let the reader attend to the following particulars. First, The world was in a ruinous, condemned state, about to perish everlastingly; and was utterly without power to rescue itself from destruction. Secondly, That God, through the impulse of his eternal love, provided for its rescue and salvation, by giving his Son to die for it. Thirdly, That the sacrifice of Jesus was the only mean by which the redemption of man could be effected, and that it is absolutely sufficient to accomplish this gracious design: for it would have been inconsistent with the wisdom of God, to have appointed a sacrifice greater in itself, or less in its merit, than what the urgent necessities of the case required. Fourthly, That sin must be an indescribable evil, when it required no less a sacrifice, to make atonement for it, than God manifested in the flesh. Fifthly, That no man is saved through this sacrifice, but he that believes, i.e. who credits what God has spoken concerning Christ, his sacrifice, the end for which it was offered, and the way in which it is to be applied in order to become effectual. Sixthly, That those who believe receive a double benefit: 1. They are exempted from eternal perdition - that they may not perish. 2. They are brought to eternal glory - that they may have everlasting life. These two benefits point out tacitly the state of man: he is guilty, and therefore exposed to punishment: he is impure, and therefore unfit for glory. They point out also the two grand operations of grace, by which the salvation of man is effected. 1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition. 2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory.
Read the complete available note →16th century • Reformed
Calvin’s Commentaries
John Calvin
John 3:16: * 16. ** For God so loved the world. * Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish. And this order ought to be carefully observed; for such is the wicked ambition which belongs to our nature, that when the question relates to the origin of our salvation, we quickly form diabolical imaginations about our own merits. Accordingly, we imagine that God is reconciled to us, because he has reckoned us worthy that he should look upon us. But Scripture everywhere extols his pure and unmingled mercy, which sets aside all merits. And the words of Christ mean nothing else, when he declares the cause to be in the love of God. For if we wish to ascend higher, the Spirit shuts the door by the mouth of Paul, when he informs us that this love was founded on * the purpose of his will *, (Ephesians 1:5.) And, indeed, it is very evident that Christ spoke in this manner, in order to draw away men from the contemplation of themselves to look at the mercy of God alone. Nor does he say that God was moved to deliver us, because he perceived in us something that was worthy of so excellent a blessing, but ascribes the glory of our deliverance entirely to his love. And this is still more clear from what follows; for he adds, that* God gave his Son to men, that they may not perish. * Hence it follows that, until Christ bestow his aid in rescuing the lost, all are destined to eternal destruction. This is also demonstrated by Paul from a consideration of the time; for he loved us while we were still enemies by sin, (Romans 5:8, 10.) And, indeed, where sin reigns, we shall find nothing but the wrath of God, which draws death along with it. It is mercy, therefore, that reconciles us to God, that he may likewise restore us to life. This mode of expression, however, may appear to be at variance with many passages of Scripture, which lay in Christ the first foundation of the love of God to us, and show that out of him we are hated by God. But we ought to remember — what I have already stated — that the secret love with which the Heavenly Father loved us in himself is higher than all other causes; but that the grace which he wishes to be made known to us, and by which we are excited to the hope of salvation, commences with the reconciliation which was procured through Christ. For since he necessarily hates sin, how shall we believe that we are loved by him, until atonement has been made for those sins on account of which he is justly offended at us? Thus, the love of Christ must intervene for the purpose of reconciling God to us, before we have any experience of his fatherly kindness. But as we are first informed that God, because he loved us, gave his Son to die for us, so it is immediately added, that it is Christ alone on whom, strictly speaking, faith ought to look. * He gave his only-begotten Son, that whosoever believeth on him may not perish. * This, he says, is the proper look of faith, to be fixed on Christ, in whom it beh…
Read the complete available note →1750s • Methodist / Wesleyan
John Wesley’s Notes on the Bible
John Wesley
John 3:16: Yea, and this was the very design of God's love in sending him into the world. Whosoever believeth on him - With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end. God so loved the world - That is, all men under heaven; even those that despise his love, and will for that cause finally perish. Otherwise not to believe would be no sin to them. For what should they believe? Ought they to believe that Christ was given for them? Then he was given for them. He gave his only Son - Truly and seriously. And the Son of God gave himself, Gal 4:4, truly and seriously.
Read the complete available note →19th century • American Presbyterian
Barnes’ Notes on the New Testament
Albert Barnes
John 3:16: Verse 16. For God so loved. This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was earnestly desirous of their happiness. God hates wickedness, but he still desires the happiness of those who are sinful. He hates the sin, but loves the sinner. A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency; when we desire simply their happiness, this is the love of benevolence. The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die. See Jn 6:33, 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances: 1st. All the world was in ruin, and exposed to the wrath of God. 2nd. All men were in a hopeless condition. 3rd. God gave his Son. Man had no claim on him; it was a gift--an undeserved gift. 4th. He gave him up to extreme sufferings, even the bitter pains of death on the cross. 5th. It was for all the world. He tasted "death for every man," He 2:9. He "died for all," 2Cor 5:15. "He is the propitiation for the sins of the whole world," 1Jn 2:2. That he gave. It was a free and unmerited gift. Man had no claim; and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Gal 1:4; Rom 8:32, Lk 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire that sinners should not perish forever. His only-begotten Son. Jn 1:14. This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty--if this could or might be done--would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow. (n) "For God" 1Jn 4:9
Read the complete available note →1871 • Protestant
Jamieson–Fausset–Brown Commentary
Robert Jamieson, A. R. Fausset, David Brown
John 3:16: * 14-16. And as Moses, c.-- *Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in Joh 3:12. The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting," Joh 8:28; 12:32, 33. Here it is still further veiled--though to us who know what it means, rendered vastly more instructive--by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp--lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten--serpents, probably, with skin spotted fiery red [Kurtz]--the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life--Man, too, "in the likeness of sinful flesh" (Ro 8:3), differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him" (Joh 12:32). In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation--"Look unto me and be ye saved, all the ends of the earth," c. (Is 45:22). Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner--the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant--be it but real faith--brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one--speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare 2Ki 5:12).
Read the complete available note →13th century • Patristic / Catholic
Catena Aurea
Thomas Aquinas, compiler
John 3:16: * Ver. * 16. For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.18. He that believes in him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God. * Chrysostom: * Having said, Even so must the Son of man be lifted up, alluding to His death; lest His hearer should be cast down by His words, forming some human notion of Him, and thinking of His death as an evil, He corrects this by saying, that He who was given up to death was the Son of God, and that His death would be the source of life eternal; So God loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life; as if He said, Marvel not that I must be lifted up, that you may be saved: for so it seems good to the Father, who has so loved you, that He has given His Son to suffer for ungrateful and careless servants. The text, God so loved the world, shows intensity of love. For great indeed and infinite is the distance between the two. He who is without end, or beginning of existence, Infinite Greatness, loved those who were of earth and ashes, creatures laden with sins innumerable. And the act which springs from the love is equally indicative of its vastness. For God gave not a servant, or an Angel, or an Archangel, but His Son. Again, had He had many sons, and given one, this would have been a very great gift; but now He has given His Only Begotten Son. * Hilary: * If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its greatness. God, in love to the world, gave His Son, not an adopted Son, but His own, even His Only Begotten. Here is proper Sonship, birth, truth: no creation, no adoption, no lie: here is the test of love and charity, that God sent His own and only begotten Son to save the world. * Theophylact: * As He said above, that the Son of man came down from heaven, not meaning that His flesh did come down from heaven, on account of the unity of person in Christ, attributing to man what belonged to God: so now conversely what belongs to man, he assigns to God the Word. The Son of God was impassible; but being one in respect of person with man who was passable, the Son is said to be given up to death, inasmuch as He truly suffered, not in His own nature, but in His own flesh. From this death follows an exceeding great and incomprehensible benefit: viz. that whosoever believes in Him should not perish, but have everlasting life. The Old Testament promised to those who obey obeyed it, length of days: the Gospel promises life eternal, and imperishable. * Bede: * Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believes in Him, etc. For the same our Maker and Redeemer, who was Son of God before the world was, was made at the end of the world the Son of man; so that He who by the power of His Godhead had created us to enjoy the happiness of an endless life, the same restored us to the life we have lost by taking our human frailty upon Him. * Alcuin: * Truly through the So…
Read the complete available note →1917 edition • Dispensational evangelical
Scofield Reference Notes
C. I. Scofield
John 3:16: * perish * (Greek - ἀπόλλυμι," trans). "marred," Mark 2:22, "lost," ; Matthew 10:6; 15:24; 18:11; Luke 15:4,6,32. In no N.T. instance does it signify cessation of existence or of consciousness. It is the condition of every non-believer. * world * kosmos = mankind. * (See Scofield "Matthew 4:8") *.
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