Whenever the Bible doctrine of election is presented to those who reject the Bible\u2019s teaching of God\u2019s sovereignty in salvation you can be sure John chapter three and verse 16 will be trotted out in defence of their position. I have come to the conclusion that there are only two reasons for this.<\/p>\n
The first reason is genuine ignorance. For many, this verse is one of the few Bible verses they know, and they simply assume that knowing the words they also know its meaning. In their ignorance of many other passages of scripture that help provide a true understanding of John 3:16 they make an attribute of their ignorance and retire content to impugn the glory of God.<\/p>\n
The second reason is pride, or what might be called wilful (as opposed to genuine) ignorance. Men and women will clutch at any straw to avoid having to accept what they do not wish to believe. Evidence for this can be seen all around. The scientist who places his faith in evolution rather that accept the evidence for an intelligent creator is demonstrating a desire to believe anything, be it ever so fanciful, rather than acknowledge the existence of God. This is pride and wilful ignorance. Similarly, the religionist who pleads for free will and man\u2019s choice over and against God\u2019s omnipotence, omniscience and eternal purpose is demonstrating pride by declaring he has more confidence in his own opinion, borne of ignorance, than he has in God\u2019s clearly revealed truth.<\/p>\n
For those who are ignorant of other scriptures that illuminate and help to interpret John 3:16, the beloved disciple\u2019s famous verse settles every argument against election and predestination. They quote the words as if those who believe in God\u2019s sovereignty in salvation never encountered it before, and have no defence against it. But what defence do we require? We have no argument with John and no embarrassment regarding his statement. We believe exactly what he says to be true. But we invite those who ignorantly assume John contradicts sovereign grace to put away childish things and dig deeper into the word of God.<\/p>\n
It is necessary therefore to challenge free will believers firmly on this matter of John 3:16 because their employment of this verse as an argument against free grace manifestly fails to deal with both the words and sense of the text. Only ignorance or pride can be tendered to explain their attitude and both these traits must be corrected if we are to glorify God, uphold the truth and do the souls of men any good. Children have to grow and develop in knowledge and sometimes we all have lessons to learn. Care must be taken to properly explain the real meaning of John 3:16 to those who are ignorant that they may learn, and to those who are proud that the word of truth may itself humble them before God\u2019s glory.<\/p>\n
In the opinion of free will advocates there are two main planks of opposition to free grace in John 3:16. The first is John\u2019s use of the word \u2018world\u2019 and the second is the word \u2018whosoever\u2019. These terms, we are told, show that salvation is for everyone and is grounded in God\u2019s love for the whole world. Furthermore, we are informed that the words expressly refute any suggestion of particular or special grace. God\u2019s love is bestowed upon all, His grace is common to all, His mercy is extended to all. But do they?<\/p>\n
Bible commentator and author Arthur Pink has shown that contrary to the assumption that \u2018kosmos,\u2019 and its English equivalent \u2018world,\u2019 may be simply understood to mean all people in the world, an examination of other examples of New Testament usage reveals at least seven distinct meanings. He identifies some of these passages where the term occurs and offers a definition in each case. He writes:<\/p>\n
\u2018Kosmos\u2019 is used of the Universe as a whole: Acts 17:24 – \u2018God that made the world and all things therein seeing that He is Lord of heaven and earth.\u2019<\/p>\n
\u2018Kosmos\u2019 is used of the earth: John 13:1; Ephesians 1:4, etc., etc.- \u2018When Jesus knew that his hour was come that He should depart out of this world unto the Father, having loved His own which were in the world He loved them unto the end.\u2019 \u2018Depart out of this world\u2019 signifies, leave this earth. \u2018According as He hath chosen us in Him before the foundation of the world.\u2019 This expression signifies, before the earth was founded\u2014compare Job 38:4 etc.<\/p>\n
\u2018Kosmos\u2019 is used of the world-system: John 12:31 etc. \u2018Now is the judgment of this world: now shall the Prince of this world be cast out\u2019\u2014 compare Matthew 4:8 and 1 John 5:19, R. V.<\/p>\n
\u2018Kosmos\u2019 is used of the whole human race: Romans 3:19, etc.\u2014\u2019Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.\u2019<\/p>\n
\u2018Kosmos\u2019 is used of humanity minus believers: John 15:18; Romans 3:6 \u2018If the world hate you, ye know that it hated Me before it hated you.\u2019 Believers do not \u2018hate\u2019 Christ, so that \u2018the world\u2019 here must signify the world of unbelievers in contrast from believers who love Christ. \u2018God forbid: for then how shall God judge the world.\u2019 Here is another passage where \u2018the world\u2019 cannot mean \u2018you, me, and everybody,\u2019 for believers will not be \u2018judged\u2019 by God, see John 5:24. So that here, too, it must be the world of unbelievers which is in view.<\/p>\n
\u2018Kosmos\u2019 is used of Gentiles in contrast from Jews: Romans 11:12 etc. \u2018Now if the fall of them (Israel) be the riches of the world, and the diminishing of them (Israel) the riches of the Gentiles; how much more their (Israel\u2019s) fulness.\u2019 Note how the first clause in italics is defined by the latter clause placed in italics. Here, again, \u2018the world\u2019 cannot signify all humanity for it excludes Israel!<\/p>\n
\u2018Kosmos\u2019 is used of believers only: John 1:29; 3:16, 17; 6:33; 12:47; 1 Corinthians 4:9; 2 Corinthians 5:19. We leave our readers to turn to these passages, asking them to note, carefully, exactly what is said and predicated of \u2018the world\u2019 in each place.<\/p>\n
How, one might ask, are we to know which meaning to employ in John 3:16? Pink helps us here too. He tells us, \u2018This may be ascertained by a careful study of the context, by diligently noting what is predicated of \u2018the world\u2019 in each passage, and by prayer fully consulting other parallel passages to the one being studied.\u2019<\/p>\n
Our free will believers have a second string to their bow. Surely, they say, there can be no disagreement regarding \u2018whosoever\u2019. Whosoever means everyone! But, it does not. We need to remind all those who quote John 3:16 against free grace that the emphasis within the verse is not upon whosoever but upon believeth. Everlasting life is given to those who believe and to none other. Contrary to this word opening salvation to all men it is actually limiting it to those who believe and only to those who believe. With this we completely agree.<\/p>\n
Supposing a teacher tells the children in her class to raise their hand if they require a pencil. Whosoever raises their hand will be given a pencil. The pencil is not for everyone, only for those who ask for it. Only those who hear the instruction and, seeing their need of a pencil, raise their hands will obtain what they ask for.<\/p>\n
In our verse, the word \u2018whosoever\u2019 implies particularity and distinguishes between those who believe and those who do not. Salvation comes by faith and is received by trusting in the perfect righteousness and complete sufficiency of the Lord Jesus Christ\u2019s sacrifice and death. There is no way of salvation apart from Christ. By believing in Christ preached in the gospel sinners are saved and no unbelievers ever receive the benefits of that salvation.<\/p>\n
Here then is our utterly biblical interpretation of John 3:16, consistent with sovereign grace and upholding the broad teaching of scripture without contradiction.<\/p>\n
The first clause tells us what moved God to \u2018give\u2019 His only begotten Son, and that was His great \u2018love;\u2019 the second clause informs us for whom God \u2018gave\u2019 His Son, and that is for, \u2018whosoever (or, better, \u2018every one\u2019) believeth;\u2019 while the last clause makes known why God \u2018gave\u2019 His Son (His purpose), and that is, that everyone that believeth \u2018should not perish but have everlasting life.\u2019 That \u2018the world\u2019 in John 3:16 refers to the world of believers (God\u2019s elect), in contradistinction from \u2018the world of the ungodly\u2019 (2 Peter 2:5), is established, unequivocally established, by a comparison of the other passages which speak of God\u2019s \u2018love.\u2019 \u2018God commendeth His love toward US\u2019\u2014the saints, Romans 5:8. \u2018Whom the Lord loveth He chasteneth\u2019\u2014every son, Hebrews 12:6. \u2018We love Him, because He first loved US\u2019\u2014believers, 1 John 4:19. The wicked God \u2018pities\u2019 (see Matthew 18:33). Unto the unthankful and evil God is \u2018kind\u2019 (see Luke 6:35). The vessels of wrath He endures \u2018with much long-suffering\u2019 (see Romans 9:22). But \u2018His own\u2019 God \u2018loves\u2019!<\/p>\n