God's Amazing Love

Jol11l 3:16,17
Chris Steevel
Introduction
More people have been led to eternal
life through John 3:16 than perhaps any
other verse in Scripture. It is a familiar,
moving, and powerful declaration of the
greatness of God's love for sinners and
the saving provision he has made for
them through his Son Jesus Christ.
Nevertheless, the power of this verse is
generally weakened by two popular
treatments . .one weakens its force by
universalizing its message to apply to
all men without exception, while the
other weakens it by restricting the di-
vine love to the elect. It will be seen
that John 3:16 does not directly touch
upon the issues that divide
Arminianism from Reformed and Bibli-
cal Christianity. The great theme of
John 3:16, that which must govern our
interpretation. 'Iud application of the.
verse to our lives, evangelism, and our
overall theology, is the amazing nature
of God's love for a world that lay in
rebellion against him, It is this that
must capture our imagination, even as
it did John's, if we are to avoid the
following two errors and properly
conceive of the love of God our Savior.
Two Popular Errors
A Misplaced Emphasis .on the Size
. . of the World
Many Christians, likely because of a
desire to do justice to the emphaSis
upon the love of God for the world that
is stressed in the verse, begin their
interpretation by thinking of the vast-
ness of the world. They consider the
multitude of men and women who have
lived, are living, and will live in subse-
quent generations. They think of all
these immortal human souls and how
great must be the love of God that it
extends to each and everyone of these
individuals. From there, they draw the
conclusion that as the gift of God's Son
is God's remedy for sin, Jesus was sent
to die for each of these men and women,
and that it is truly God's will to show
to them all. While this is the popu-
lar mterpretation of John 3:16 in our era
of church history, there are two insur-
mountable problems with it.
(1) John's emphasis is not upon the
vastness or greatness of the world that
is the object of God' s love but rather
upon the glory of divine love. Taken in
their individual worth or even in their
cumulative number, it is not the size of
the world or the value of its individual
components that boggles John's mind,
but the fact that God loves the world at
all. In other words, iUs not the amount
of God's love that is emphasized in the
verse but the kind of love that would
le<ld God to take the actions he has.
Moreover, the number and worth of all
the men who will ever live is
can never lead us to a right view of the
infinite love of God. We cannot mea-
sure the infinite God using man as a
yardstick. Scripture is clear: "All na- .
tions before him are as nothing; and
they are counted to him less than noth-
ing, and vanity" (Isa. 40:17). We cannot
arrive at a proper estimation of the
amazing love of God if we begin with
the number and nature of man. For the
glory of God's love is not derived from
the number and nature of the subjects
he loves as much as from God's own .
nature that would move him to love
them at all.
(2) Even worse, this view leads us to
a very deficient view of God's love. For
if it is John's intention for us to view
20 - rHE COUNSEL.ofChalcedon -AprillMay, 2000
God's love as extending universally to
all men, then it is a love that does not
actually save any man. It is rather a
love that makes salvation possible for
"For if there is one thing that is
emphasized in the text, it is that
God's love will lead to a saved world.
God's love does not merely open up
the possibility of salvation, it actually
saves those whom it embraces."
all men. On this interpretation, God's
love is so great that it opens the oppor-
tunity for all to be saved. The theologi-
cal implications of such a hypothesis
deny fundamental biblical doctrines:
either God's love can be frustrated by
man, or it is not a love that actually
saves. This, however, is far, far from
John's presentation. For if there is one
thing that is emphasized in the text, it is
that God's love will lead to a saved
world. God's love does not merely
open up the possibility of salvation, it
actually saves those whom it embraces.
Therefore, this interpretation actually
belittles God's love by denying its
efficacy. We should observe here that
any view of God that makes the accom-
plishment of his will dependent upon
the choices and actions of men is con-
trary to the declarations of Scripture
respecting the sovereignty of God and
the spiritual deadness of man. If this is
the correct interpretation of John 3:16,
then it would entail the salvation of no
one.
Therefore, the view that world equals
"each and every individual" is clearly
shown to be false, for it misunderstands
why God's love is so great, and it re-
duces God's love to a mere willingness
for all to be saved. This view of God
would make him like a human father
who warns his children not to play with
matches but leaves it up to their judg-
ment whether or not they will obey.
This is a very twisted view of God's
love. God does not love the world so
much that he announces an opportunity
to enjoy salvation yet allows it to go to
hell despite his love. At the root of this
view is the unwillingness to see the
specific and saving power of God's love
for the world, while endeavoring to
preserve a faulty view of man's freedom
and right of self-determination. God' s
love is not great because he leaves it up
to the individual to take advantage of
the opportunity of salvation. This is not
love at all. God knows the rebellion
and hardness of the human heart, and
that if he leaves man to his own re-
sources and abilities, he will never take
advantage of that love.
A Misplaced Emphasis on the
Sovereignty of God's Love
These problems have led some to
view "world" as indicating God's elect,
those whom we know from the rest of
Scripture that it is God's intention to
save. This interpretation defines
"world" from the text, i.e., all who
believe. Since those who believe are
ordained by God to eternal life (Acts
13:48), the "world" must be synony-
mous with God's elect. This interpreta-
tion is consistent with the analogy of
Scripture, and it also does justice to the
great fact that God' s love actually saves
men. It does not make salvation a pos-
sibility for those who will choose to
make it actual in their personal lives.
Since we know, m o r o v l ~ that God does
not love every single man in the same
way without exception, for he certainly
hated Esau and hates the wicked (cf.
Rom. 9:13; Ps. 5:6; 7:11; 10:3), "world"
here should be limited in scope to those
whom God chose and loved in Christ
before the foundation of the world.
While this interpretation is to be
April/May, 2000 - THE COUNSEL ofChalcedon - 21
approved over the first, it too is deti- consider, who live to praise his name .
cient. ,This view of God's love, while and do his bidding. It is this God who
consistent with the Scripture's teaching loves. Thatthought in itself, considered
on the sovereignty and efficacy of God' s even independently from the sinfulness
love,dn.twduces a restriction into :our of the world j.n its rebellion agairisthim,
text th.atdoes not seem to lie plahlly on captures John's imagination. Why'
the, surface; / ' All who believe" and should' this God love, especially, why '
"world", indicate that John is not prima- should he love the world? " It is the great
rily thinking of the issues of election fact of God's love for the world that will
a1l;dreprobation, though these certainly ever frustrate philosophers who will not
cQnt'rol. his theology, inspired as it was allow that an absolute God who is in
by:the Holy Spirit. John's primary need of nothing should reach out be-
emphasis is not the number and nature . yond himself to view with affection
of the objects of God's love but the those whom he does not need. ' Never-
glieatrtess. of God's. love for sinners. theless, the Bible does not present God
Thereciore, while belief in the biblical as void of emotions and affections. He
doctrj.ne of election will safeguard us fervently loves. Indeed, it is his nature
from heretic<ll universalism, it is not to love. "God is love". is the great dec.'
JoJ;m's specific theme here. laration of this very apostle. The love.
- The Glory of God's' Love: . wherewith God loves, moreover; must
'The Theme of John 3:16 be: consistent with his nature: wise;. just,
'('The" 'Glory of the Divine Nature holy, and powerful. His love is. not ....
. , . . fickle, dependent upon the will ofJhe .'
A proper understanding of John 3:16 . creature for its fruition, or properly .
must begin with a consideration ofGod. understood only in the light of its sub- .
If we, overlook the nature and glory of jects. Indeed, the.re is really.noexplan
a
-
God, shall !TIevitably. misrepresent tion for the love of God except. that it is
his },oye., If we begin to estimate the , his glorious nature to love, and even to
gl9.
r
y ,p( 90d .. shall also . love the worldinits against
awe before his love., ScriptUre
presents. Goli as the Hving and true
1?ossesses a triune personalc
iJY, .F.athgr" $on, and Holy Ghost, in
w);ioR:t resides all liie, light, glory,
ness, b,lessedness. ' He is infinite in .
his perfections. lie, is in need
of no1:1)jnghe haS made and does not
,glory' from any created thing.
He of all all other
things ' deriving their existence from, .his
will and hand. He is higher than the
creatUre,' both in his being and knowl-
edge, Hi:!' is omniscient, omnipotent,
and Qlimipresent. , He is transcendently ,
sovereign over. history,' .yet savingly .
.history. He surrOUnded
p ,persoqal servants;
marv,eIOtIs to
"This is the foclls of John .1: I (,: not
the worth or nllmber of rhose whom
God loves but I he amazing fact thar
Cod loves slich wre:ched and
condem ned creatures."
him. Such a God. is worthy ofthe
ship, contemplation, and obedience. of.
all his creatu,res. .
The .Grossness of. Hutnfln S.in .
The glory of God's love is fUrther
magnified' by a conSideration of who he
loves: the world. We have already
noted that it is inappropriate to. equate
world either with ," all rnen With01,it . !
22 - THE COUNSEL of Chalcedon - AprillMay, 2000
I
exception" or "the elect." "World"
clearly has reference to the world of
men, for God's saving intentions are
primarily with respect to men rather
than plants and animals (though they .
also are included in the cosmic effects
of Christ's redeeming work). We should
understand world as John frequently
utilizes the term "mankind in rebellion
against God" (d. 1:10,29; 7:7; 12:31;
14;17;27,30; 15:18,19; 16:8,11,20; 17:9,14-
16). Jolm does not want us to think of
the term world distributively but rather
ethically. What makes God's love so
amazing, so worthy of our contempla-
tion, is not that he loves so many
people, but that he loves sinful people.
God created man good and upright, to
do his bidding; and to enjoy unbroken
fellowship with him. Man rebelled
against God, sought out his own
thoughts and ways, and turned from the
purpose 6f his creation . . His every
thought is only evil continually. God
could have and would have been just to
consign the mass of fallen humanity to
everlasting destruction under his fiery
judgrnent. However, he loved the
world, He loved those who were in
rebellion against him. He who needs
nothing, whose every thought is pure,
holy; a'nq 'righteous;saw fit tclove '
tIlose whos'e every motion was contrary,
to his purilyof nature. This is the focus
NJohn3:16: not the worth or number of
tho$ewhom God loves but theama:Z;iitg
fact that God loves such wretched and
condemned creatures. The world is
unworthy of the love of God. It de-
serves only his disapprobation and
justice: Yet in boundless mercy, he did
not leave the world in its corrupt c n d i ~
tion, but he loved ,and made gracious
provision for the worl<;l's salvation
through his Son, Jesus Christ.
The GiJt oJ God's Love
The, last thing John mentiO:rlS that
reveals the glory of God's love is the
gift he gave the world. God's love is
not a mere affection or desire to do
good to sinners if they will allow it.
Rather, it is a love that is fruitful, life-
giving, and redemptive. God's love
resulted in the gift of his Son Jesus
Christ, with all the gifts and blessings of
salvation and eternal life that come '
through faith in him. It is a gift that" '
elevates God's love to the highest level
imaginable to man. For the Son of Gael.
is God's uniquely begotten SOJ;l, the One
with whom he had enjoyed eternal
fellowship, love, and union (d. Provo
8:30,31; John 1:1(18). The Son of God is
fully equal to the Father in power and
glory. It was none other than this Son
that God sent as the agent of his love to
, save the world. Moreover, the work the.
Son was to do in order to accomplish
God's saving purposes with respect to
the world was one of incredible humili_"
ation, suffering, and pain, Here both
our feelings and imagination are '
strained to their limits, Here we see '
how much God loved the world, in: 'its
rebellion against him, in that he was , ,:
willing for his uniquely begotten Son to:
endure these things in order to save the
world. From these three things taken:
together, the 'nature of God, the gross- ';':'
ness of the world, and the gift of the ' .
Son, we are faced .with the incomparable'
glo:ry of the love of God. God's love is
great, not because of the numbethe ,','
loves, but because it is the incompa- " ,.
rable God who loves, it is miserable ' ..
, sinners that he loves, and in his love he; ,
gave his oniy'begotten Son to. be the '
Savior. of the world (cf. 4:42). "
, '
The Efficacy of God's , Love: : ,',
The Hope of John 3:16,
God's love will save all Who "
believe in Christ.
It is ' entirely inappropriate to viEiw ""
God's love as "giving men the opportu- '
AprillMay, 2000 - THE COUNSEL ofChaJcedon-23
,r,
nity to be saved" if they .choose.' For
John stresses that God's love will save
alHhose who 'believe in Christ. Here it
is helpful to introduce another theme '
which we regularly encounter in John's
gospel,. and indeed one that was espe"
cially relevant to Nicodemus, Judaism
in the: centuries immediately preceding '
the first advent of Jesus Christ, and
Pharisaism specifically, entertained
nat'itmalistic conceptions of the Messiah
and his work. They viewed his coming
afhnvolving the salvation and restora-
tion of Jewish people as well as the
judgment of the Gentiles. John stresses
that God's saving love and purposes are
not restricted to the Jewish people. "All
who believe" may participate in this
gre'at salvation. The work of the Mes-
siah and the' intention of God's love is
not ,exhausted upon the Jewish nation.
The kingdom of God embraces all those
who believe in JesuS Christ, together
with their children. This thought as-
tounded Nicodemus, ignorant as he was
of the Old Testament Scriptures and'
steepeo. in the nationalistic hopes of
IsraeL Nevertheless, God loves the
world'. to judge the
wo:i:id, th#gli his certafnly .
entails' judgment of those who reject
his'light. "What 'l:"e must emphasize . ,
here; however, is God's lov.e, will result .
- . ', ' .-- - ,_ t _' -
inthe -salvation of those who believe in

Noticealso in the latter h<\lf,ofthis ,
verse the typical J ohann.ine in$istence .
on.aith. Fllith .js :the God-given ability
to -re,p'ent pf and Jesus
Christasl;t\'! is. offered in, the gospel. ,
Faith, ;as Jesu:;( conversation wiJh
itaught (3:3-8), is: dep'endent
upon 'the Spirit' sprior work .of. r,egen-
eraUqn,in.theheart of man .. lienee, ,even
the mention of faith does not presup",
pose .any ability on man's part nor does
it allow for universalistic interpretation
of the gospel. All men do not have the
ability to believe. All who believe,
however, will be saved. They will
obtain everlasting life through the per- .
son and ,work of Jesus Christ. Here we
see that while it is inappropriate to
equate world i with "God's elect," the
nature of God's love certainly supports '"
that contention. For who will believe? " .
Those who come to Christ in faith. ,Who, .
comes to Christ in faith? Those to
whom God gives the gift of faith, thus .
saving them by, his.1ove through Christ.
"Whoever" does not indicate that all
men wjIl be saved or that it is God's '
intention to save all men. Nor does it . i '
introduce the notion of uncertainty with
respect to God's plans Jar histoIY . . The '
"whoever" may be unkflown to mjln,
but they are certainly known to God (cf.
2 Tim. 2:19). 'Rather; the word contaJns a
promise that all Who do come in humble
submission to his Word may inhefitthe
promise of everlasting life through
Jesus Christ. It is intended to encourage"
us with the sincere ,offer of the gosp-el
that God:mal<es to the world andimoti-
vates us ' to present it l '
tionto, all men. "" ".\1
. ,
God's /ovewnZ eVentually ' "
, -, ' .-_,. L , "
, . Sti'Ve the .. ' . -'
.", I " __ I, ', ' ' : :' . :. ' ! :
We must not limit God's saying pl,lr-,;:
pose!! Jol!ii .. .
3:17 dearly .
the power of Gpd' s' love ,
salv'ltion of the world. We tend, t.o limit. , '
the application qf God's love to aew .
scatterecibelievers there: , . '
HOW'ever, we mllst not meas).1-Te the 'I
God's plan w,ith respecttQ:. '
histofy by therealitil';s of,' r
eration, or even necessarily by wha;t : ',
previous history has revealed. Fqr the
Scriptures promise aconvE;rted world.
"All the ends of thee'arth will i"i!fuember
and turn unto the Lord" , (PSi 22l27),.
('The whole earth shall be covered with ,'
!
" ,
24.,..TBKCOUNSELofChalcedon. AprillMay, 2066 ,_ .... ".' .
'r
Hte knowledge of the glory of the Lord
as the waters cover the seas" (Isa.11:9).
Indeed Jesus .prayed in John 17 that " the
world may know that the Father has
sent me." The love of the Father will
result in the conversion of the entire
world, a countless number of men and
women from every kindred, tribe, and
nation. We might even say that John
3:16 is a declaration of God's intention
to make the world a Chris Han planet.
This is a process that began 2,000 years
ago and will continue until the nations
are discipled to Christ. What the gospel
has done thus far, we have every assur-
ance of Scripture that it will do in the
future with even greater impact.
Conclusion to John 3:16
.The Place of John 3:16 in the
'". . .. Christian Faith
- . - .
. Johj:t3:16 dese:rves the 'placeit has
bel'!n.given.<;ts a summary of the great
gospel of-God. It'presents Jesus Christ
asthl'! cosmic Savior, the. Savior of the
world. :It' presents, moreover, the love ..
oiCod. the efficacious cause of salva-
tion .. God. did not send the Son to make
possibiiity for as many as .
would believe bufto. save all those .
upon 'wh<;lI!l he has set his love. This is .
the great message of sovereign, effica
c
love we must present as the sum-
mary of the gospel. We do not preach
an impotent God whose love will . save
only those who allow themselves to be
saved, but rathet an omnipotent and
benevolent God who loves the unlov-
able, and who sent his Son to save the
world. We must not be afraid to present
the love of God in all its glory, efficacy,
and saving intention.
The Impact of John 3:16
, upon Christian Theology
John 3:16 is not the weak link in the
breastplate of Reformed and Biblical
Calvinism. I <1m afraid that it is often
considered such even by those who love
the Reformed faith. We shy away from
John 3:16, knowing that it cannot teach
something condemned elsewhere in .
Scripture, but we are unsure how to
present the message of God's love in a
way that does justice to its glory and
world scope while remaining pure from
Arminianism. John 3:16 stresses the
glorious and efficacious nature of God's
love. God's love is not a mushy senti"
mentalism, a wish that all men would
allow themselves to be saved. Such a .
conception is unworthy of God and
contrary to the temainder of Scripture.
God's love is a declaration of his glori- .
ous love to the world in rebellion
against him, a call to salvation through
the Messiah, and a promise that he will
eventually convert this world to Jesus
Christ ,
The Application of John 3:16
in Ch1'istian Piety
For the humble believer, John 3:16
calls for humility, humility, and humil- .
ity. We shall never plumb the depths,
ascend the heights, or span the breadth
of God's amazing love. The reason for
his love does not lie in our personal, . '
worth as his creatures. It is simply his
. character to love the unlovable. We can
neither look for nor discern a higher
source. His love moves him to save 'the
wicked, even when they should be ' '. , . .
judged by him. John 3:16, properly
understood, elevates the glory of God
to OUr thinking and will lead us to give .
ourselves to God in complete collsee.ta- .
tion of life. There is no other response
we can make to the amaZing love of
God.. It is this love we should share
with all men, knowing that God will
progressively save the world through
its faithful proclamation.
.. . .
. ApriIlMay, 2000 - THE COUNSEL ofChalcedon - 25