“For God so loved the world: what it means to ‘believe’ in John 3:16”
By Craig Keener [source]
We often quote John 3:16 without considering what it teaches about salvation. If we want to fully understand this verse, we must hear it the way John’s first audience heard it — in the context of the rest of John’s Gospel.
I began sharing the gospel soon after I accepted Christ. I quickly learned that how I explain the process of salvation depends on what I believe about salvation. Of the doctrines that are important for us to master, salvation is one of the most important.
John 3:16 is a familiar verse about salvation. We often quote it without considering what it teaches. If we want to fully understand this verse, we must hear it the way John’s first audience heard it — in the context of the rest of John’s Gospel. The themes in John 3:16 emphasize points relevant to salvation that recur repeatedly throughout John’s Gospel. These themes include the nature of God’s love, the meaning of the world, how God gave His Son, who His Son is, what saving faith involves, in whom saving faith must rest, and what eternal life means.
1. GOD LOVED.
The ultimate cause of salvation in John 3:16 is God’s love. God was not morally obligated to save a world that had rebelled against its Creator, but the love that motivated Him to create us motivated Him to restore us to a positive relationship with Him.
What does this love mean? Some approaches to explaining this love are counterproductive. For example, many books talk about the different Greek words for “love” in John’s Gospel. By the time John wrote his gospel, however, people used these words interchangeably. No dictionary can adequately explain this love to us, whether it is in Greek, English, or some other language. Instead, the example of God’s love fills this word with more meaning than it could have possibly carried on its own.
For example, recognizing how much the Father loves the Son helps us understand His love for the world, for by love He gave His Son for the world. John’s Gospel emphasizes repeatedly the mutual love between the Father and the Son. For example:
- The Father loves His Son, who is truly obedient (10:17).
- The Father loves His Son deeply and entrusts everything to Him (3:35).
- The Father loves the Son forever (17:24).
- The Son loves the Father so much that He obeys the Father’s commandment to lay down His life for the world (14:31).
The love John describes reveals an intimate relationship, an affection expressed in self-giving sacrifice.
Parents and children who love each other can relate to John’s description of divine love, even though our love can be no more than a shadow of the mutual love between the Father and the Son.
The first explicit reference to love in John’s Gospel appears in John 3:16 — God’s love for the world. Only God’s love for the world explains why He would send His beloved Son, whom He loved infinitely and eternally, to die on a cross. Lest anyone doubt this, Jesus teaches that the Father loved the world just as He loved the Son (17:23). In the face of what God sacrificed, to doubt God’s love for us is unbelief that wounds His heart.
To save the world He loved, God was willing to endure the pain of losing His Son. The Cross makes love believable. Many atheists and agnostics find a loving God difficult to imagine. They feel horror at the depth of the world’s suffering, but they overlook the God who chose to embrace suffering in the Cross.
I was once an atheist, but God’s love transformed my heart. My wife, who endured 18 months as a refugee in Congo, experienced deep suffering, but testifies it was only God’s love that gave her strength to endure.
2. GOD LOVED THE WORLD.
The world is the object of salvation. God loved not just His obedient Son, but also the world that did not know Him and opposed Him.1 God’s love for the entire world reminds us He wants everyone to believe in Jesus and receive salvation.
Some of Jesus’ contemporaries emphasized God’s special love for Israel or for the righteous, but they did not recognize that God loved everyone. In the chapter following John 3:16, however, some Samaritans began to understand. They acknowledged Jesus as the Savior of the world (4:42; cf. 1 John 4:14). The “world” included Samaritans, whom most Jews despised. If it included Samaritans, it also included all other peoples, including those we might be tempted to despise today.
It may take more effort to bring God’s light to people groups shrouded in darkness, but there is no people group and no individual beyond the pale of God’s love. Jesus shed His blood for all. If we honor His sacrifice, we will love and serve across ethnic, cultural, and religious lines.
Because God gave His Son for the world does not mean everyone is saved; it means salvation is available for anyone. John 3:17 emphasizes that God’s purpose in sending His Son was not to condemn the world; it was already condemned.
[This is where the idiocy of Calvinism shines. Craig is NOT a Calvinist. Calvinists want to say the “world” here refers to the “world of the elect.” That would mean that the “elect from eternity” were once condemned? Utter nonsense – RAS]
Instead, He sent His Son to save the world. Jesus is the sacrifice that appeases God’s anger for sins,
[NOTE : appeasing God’s wrath is not an Eastern emphasis. See other articles on this site in regard to God’s wrath – RAS]
not only ours, but also those of the entire world (1 John 2:2). Salvation is for “whoever believes.”
We should be motivated to share the good news because God desires everyone to receive salvation. When we think of unreached people groups, we remember that Jesus already paid the price for their salvation. However, they still must believe to be saved. This necessity invites us to follow our Lord’s sacrificial example to do whatever necessary to bring the unsaved the message that God loves them so greatly that He gave His own Son.
3. GOD GAVE.
God’s love motivated salvation, but it was giving His Son that made it available. Often we read, “God so loved the world,” as if it meant, “God loved the world so much.” Indeed, it does imply the greatness of God’s love. Yet the Greek word houtos, translated “so” here, does not mean “so much.” It means, “In this way.” The verse says, “This is how God loved the world.” God did not simply say abstractly, “I love you.” He provided the ultimate demonstration of love, offering His own Son.
What does John 3:16 mean by saying that God “gave” His Son? John 3:14 explains that Jesus would be “lifted up.” Jesus told His enemies they will lift Him up (8:28). Later, Jesus promises He will attract the world to himself if He is lifted up. John explains: “Jesus spoke this to reveal the way that He would die” (12:32,33, author’s translation). That is, God gave His Son by letting His enemies crucify Him. The phrase “lifted up” echoes Isaiah 52:13. God’s servant would be lifted up. Isaiah 53 describes the Suffering Servant’s sacrifice.
God loves us all the time, but John 3:16 refers to a specific act of love. The verb tense John used for both “loved” and “gave” (the Greek aorist tense) more likely than not implies a single act. God gave the world His Son by Jesus giving His life for us on the cross. Like a sacrificial lamb for a sin offering, Jesus takes away the sin of the world (John 1:29). Jesus thus died in the world’s stead (cf. 11:51,52).
4. GOD GAVE HIS ONE AND ONLY SON.
The term rendered “one and only” was especially appropriate for a particularly beloved child, normally one’s only child. Ancient Jewish sources used it to highlight Abraham’s obedience to God, in that he was willing to sacrifice his beloved son, Isaac. This description for Jesus reiterates the greatness of God’s sacrificial love in giving Jesus for us. Some Jewish sources already thought of the coming Messiah as God’s “son,” but John thinks of God’s Son here in a special way, in terms of Jesus’ eternal relationship with the Father.
[NOTE : the Greek word here is from μονογενής literally means “only begotten” and is a very precise Orthodox Christological word, meaning more than just “one and only.” The Nicene Creed declares, “We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one being with the Father….” – RAS]
The fact John 3:16 means Jesus’ sonship in this special sense becomes clear at key points in the same Gospel. John frames his opening prologue by emphasizing that Jesus is both God and intimate with the Father, i.e., Jesus is distinct from the Father, but as God the Son. In John 1:1, the Word was God and was with God, and in 1:18 “the one and only” God, Jesus, is in the Father’s bosom. Likewise, toward the end of this Gospel, Thomas confesses Jesus as his Lord and his God (20:28). John writes his Gospel so his hearers may also believe that Jesus is God’s Son (20:31).
We should reiterate the point of “one and only Son” in John 3:16. By specifying that the One whom God gave was His “one and only Son,” John highlights the immeasurable love God had for the world in giving Jesus.
5. WHOEVER BELIEVES.
Although Jesus’ death provides salvation for all, only some appropriate that salvation. God provided salvation for the world at great cost to himself. Yet an individual’s salvation is not automatic. This passage declares that people must still receive His gift. We must “believe,” that is, trust the truth of the gift or depend on the gift. Christ’s death objectively provides salvation. Receiving Jesus by faith allows us to subjectively appropriate what He has provided.
Some have offered an appealing message that everyone will be saved. One can understand why people would like to believe this. Although God wants all to be saved, and we are right to want the same, neglecting the means God has provided for salvation has the opposite consequence: it obscures the truth about salvation. In John 3:18, we learn that people stand under judgment until they put their trust in God’s Son. God provided the gift for all, but we must accept His gift (and labor to ensure that others have access to it).
Others pay more attention to John’s term believes but read into it appealing ideas that are not there. Some, for example, affirm that if one believes at any moment, one will be saved whether or not one continues to believe in Jesus. Usually, however, we would expect the present tense used for “believes” (pisteuon) in John 3:16 to imply a continuing faith.
Moreover, the view that faith need not persevere ignores the context of John 3:16. Shortly before this passage, many people in Jerusalem saw Jesus’ signs and “believed” in Him. Jesus did not, however, reciprocate their trust, because He knew what was in them (2:23–25).
Being impressed with Jesus is not by itself saving faith. Later in the Gospel, some of Jesus’ hearers “believe” in Him — but their faith is temporary. By the end of that chapter they want to stone Him (8:30,59). Jesus warned that they would be His disciples only if they continued in His teaching (8:31) — and they obviously did not. Faith must persevere to the end if it is to be true, saving faith. Otherwise prospective disciples become like withered branches useless to the vine, fit only to be clipped off and burned (15:6).
Over the years some of my closest friends have left the Christian faith. One dear friend converted to another religion; another became an agnostic. I would love to believe they remain saved in their current state. Such a belief, however, runs contrary to John 3:16 and a host of other texts from Paul’s letters to Hebrews to Revelation.2
6. BELIEVES IN HIM.
Saving faith is not just persevering faith; it requires a specific object. Some people argue that as long as one believes in something, one will be saved. Simply having generalized religious faith does not save. John 3:16 describes saving faith as believing “in him” — in Jesus as God’s Son. Some people come closer to believing in Him than others. Muslims, for example, share with Christians the belief that Jesus was a virgin-born prophet and miracle worker; such respect for our Lord gives Muslims and Christians considerable common ground. Yet John declares that saving faith affirms more than Jesus as a prophet or miracle worker.
Throughout the Gospel, Jesus reveals His identity, often in explicit “I am” statements; for example, the shepherd or the vine (10:11; 15:1). At points in the Gospel, people also recognize truths about His identity: Jesus is God’s lamb (1:29,36); God’s Son and Israel’s king (1:49); and God’s holy one (6:69). But the Gospel climaxes with Thomas’ recognition that Jesus is Lord and God (20:28).
Jesus defines Thomas’ confession as faith: “Is it because you have seen me that you have believed?” (20:29, author’s translation). Thomas’ faith has the right content: Jesus is our Lord and our God. Yet Jesus invites a higher level of faith: “Blessed are those who believed even though they did not see” (20:29, author’s translation). That is, those of us who did not see Jesus in the flesh can still believe what Thomas believed, that Jesus is Lord and God. We can do so without having been with Him on earth because Jesus’ first disciples and the Spirit are witnesses.
This scene is the climax of John’s Gospel, and the climactic explanation of what John 3:16 means by faith. John immediately concludes the main body of his Gospel by adding, in essence: “I wrote the signs that I included in this book so that you, my readers and hearers, who did not see Jesus in the flesh, nevertheless may believe that Jesus is the Christ, God’s Son” (20:31, author’s paraphrase). We do better than Thomas: without seeing the risen Christ face to face, we recognize Him as God the Son. Saving faith has a specific content.
And how could saving faith not involve Jesus? If there were other ways of salvation, why would God allow His own beloved Son to face the pain of crucifixion on a cross for us? Different New Testament passages talk about salvation in different ways — moving from darkness to light, death to life, slavery to freedom. But all passages share a common thread: we come to God through Jesus Christ. He paid the price; now people must respond. Judaism cannot save us; Buddhism cannot save us; Islam cannot save us; and Christianity cannot save us. Only Jesus Christ can save us. Only for this reason would God give His one and only Son.
7. WHOEVER BELIEVES HAS ETERNAL LIFE.
Shortly before John 3:16, Jesus talked with Nicodemus about being born from God. New birth is the beginning of a new life — eternal life. That is, we are not only saved from judgment (3:18,36), but we are saved for a new life. Salvation is not just what we are saved from (death), but what we are saved for — a new life lived under the true and rightful Lord of humanity, our Creator and Savior, Jesus Christ. We do not act good to achieve the gift of salvation; rather, goodness is part of the gift. Salvation from sin means that in saving us, God gave us a new way to live.
What does the phrase eternal life mean? Based on Daniel 12:2, many Jewish people spoke of “eternal life” as the life of the coming world, expected after the future resurrection of the dead. Thus many Jewish people looked forward to eternal life in the future. In John 3:16, and often in John’s Gospel, by contrast, we have eternal life in the present tense. This means that in God’s Son, whom He raised from the dead, we have already begun to experience the life of the coming age. We still await the resurrection of our bodies, but even now we can live in relationship with God and one another as a foretaste of the future (cf. 17:3,21).
This means that the world should be able to look at the Church and see what the promised new world will be like. As Christians we sometimes live short of our birthright because we do not know who we are. We are the vanguard of a future age, lights of God’s future world in this present one. Imagine what a difference we could make in this world if we remembered that we really belong to the world to come, and live here to transform lives and get more people ready for that world.