John 3 Harmoniously Integrates Divine Sovereignty in Salvation with Human Responsibility.

What About John 3:16?

From: What the Bible Says About the Doctrines of Grace.

"The word "whosoever" in John 3:16 translates from the Greek phrase "πᾶς ὁ πιστεύων" (pas ho pisteuōn).
"Let's break this down:

"1. πᾶς (pas): This is a pronoun commonly translated as "all" or "every."
"It often implies the idea of totality or completeness.

"2. ὁ (ho): This is the definite article in Greek, often translated as "the."
"It is used here to specify or define the group being referred to.

"3. πιστεύων (pisteuōn): This is the present participle form of the verb "πιστεύω" (pisteuō), meaning "to believe" or "to have faith." In the participle form, it functions as a verbal adjective and can be translated as "believing."

"When combined, "πᾶς ὁ πιστεύων" can be literally translated as "all the believing ones" or "everyone who believes."
"This phrase is not indiscriminately saying "everyone" but specifically referring to the entire group of those who are believing or who have faith.

"It is crucial to note that both Calvinists and Arminians concur on two fundamental points:

"first, that anyone who embraces the Gospel will be Saved,

"and second, that the Gospel's invitation extends to all.

"That is not where we differ. The divergence in interpretation arises from the Arminian emphasis on human ability and free will when they encounter the term "whosoever." In contrast, Calvinists, while acknowledging that the Gospel call reaches all and that individuals are accountable to respond, assert based on scriptural passages like John 3:19 that none are naturally inclined to accept the message.

"Calvinists, reading the immediate and broader context, emphasize that when the Gospel is preached indiscriminately, the rejection of its message is not due to God holding anyone back or coercion into disbelief. Rather, it is a consequence of fallen human nature, as individuals willingly and voluntarily spurn the Gospel, hostile to its Message and incapable of grasping Spiritual Truths (John 3:19, 1 Cor 1:23, 2:14, Rom. 3:10-17, 8:7).

"Therefore, although Calvinists, like Arminians, advocate for the universal proclamation of the Gospel, they maintain—guided by scriptural evidence—that no one inherently seeks the light or approaches it without the Intervention of God's Grace and Mercy.

"Arminians interpret the term "whosoever" in John 3:16 as an indication that the Gospel is not only universally accessible but also implies that some individuals possess the natural capacity and willingness to respond. They argue that while some individuals make use of 'prevenient grace', others do not.

"But why the difference? The difference in the way people respond is not Grace,
because, according to Arminians, both had prevenient grace.

"So what makes them to differ? Obviously something other than Grace that is within the soul. This viewpoint suggests that God discerns a vestige of goodwill in certain individuals, leading to their Salvation, whereas those who persist in obstinance are not saved. According to this perspective, intrinsic characteristics such as wisdom, humility, or a predisposition towards goodwill set some apart from others who lack these traits.

"In the Context of John 3:16, the phrase is emphasizing the inclusivity within the group of believers—anyone who believes, without distinction of ethnicity, social status, or background, but it does not imply that everyone will believe or even has the capacity to believe. (That idea is being read into the text by Amrinians). It underscores the universality of the offer of Salvation to all who believe, while inherently acknowledging the Condition of belief for Salvation.

"That's all the Text Conveys. Nothing more.

"Again, in the Context of John 3:16, the phrase is emphasizing the inclusivity within the group of believers—anyone who believes, without distinction of ethnicity, social status, or background, but it does not imply that everyone will believe. It underscores the universality of the offer of Salvation to all who believe, while inherently acknowledging the Condition of belief for Salvation.

"The use of John 3:16 as an objection to the Doctrine of Divine Election, particularly by Arminians,
brings to light the importance of Contextual and Holistic Scriptural Interpretation.

"Here's a critical examination of this objection and a defense of Divine Election considering the Broader Context of John 3:

"1. "Understanding John 3:16 in Context: John 3:16 states,

"For God so Loved the world, that He Gave His Only Begotten Son,
that whoever believes in Him should not perish but have Eternal Life."

"This verse is often cited to argue against Divine Election, suggesting a universal potential for salvation.

"However, this interpretation overlooks the underlying implications regarding human ability
and the Context of the Broader Narrative.

"John 3:16 declares the duty of man—to believe in Christ for Salvation.
"Yet, it doesn't address the natural ability of fallen man to fulfill this duty.

"2. The Necessity of Being Born Again (John 3:3-8):

"The discourse between Jesus and Nicodemus in John 3 highlights the necessity of being 'born again'
or 'born from above' for entering the Kingdom of God.

"Jesus emphasizes that this New Birth is a Work of the Spirit, not of human will or effort (John 3:5-8).

"The analogy of the wind blowing wherever it wills, likened to the work of the Spirit in Regeneration, points to the Sovereign and Mysterious Work of God in Salvation. It implies that the Initiative and Enabling Spiritual Power for someone to believe comes from the Spirit, not from human capacity.

"3. The Reality of Human Resistance to Light (John 3:19- 20): John 3:19-20 further clarifies the natural condition of humanity:

"And this is the Judgment: the Light has come into the world,
and people loved the darkness rather than the light because their works were evil."

"This passage depicts the inherent inclination of fallen humans to resist the Truth and love Darkness. These verses underscore the natural inability of humans to come to the Light (Christ) on their own.

"The tendency to resist the Light contradicts the assumption that humans
can freely choose to believe without Divine Intervention.

con't.

See next:
"4. Harmony between Divine Sovereignty and Human Responsibility:

The narrative of John 3 Harmoniously Integrates
Divine Sovereignty in Salvation with Human Responsibility.

"4. Harmony between Divine Sovereignty and Human Responsibility:

The narrative of John 3 Harmoniously Integrates
Divine Sovereignty in Salvation with Human Responsibility.

"While it calls for belief in Christ, it simultaneously acknowledges the necessity of Divine Action (being Born of the Spirit) for this belief to Materialize. The Reformed perspective interprets John 3:16 in harmony with the whole counsel of Scripture, acknowledging both the genuine offer of Salvation to all and the Sovereign Work of God in overcoming human resistance and Effectually Drawing the Elect to Christ.

"A careful, Contextually informed reading of John 3 reveals that while Salvation is universally offered,
the natural human condition is one of resistance to the Truth.

"The necessity of being Born of the Spirit, a Sovereign Act of God, is paramount for belief.

"This understanding preserves the Integrity of Divine Election,
recognizing that while the General Call to believe is universal,
the ability to respond positively and Effectually to that Call is a result of the Regenerating Work of the Holy Spirit,
Aligning Perfectly with the Doctrines of Grace.

"The translation of "whosoever" in John 3:16 rather than "all the believing ones" has become a focal point in theological debates, particularly between advocates of 'free will salvation' (often aligned with Arminian theology) and proponents of Particular Redemption (aligned with Calvinist or Reformed theology).

"The interpretation and application of this term have significant theological implications: Advocates argue that "whosoever" signifies the universal availability of salvation to every individual, implying that anyone has the potential to choose salvation of their own free will. From this viewpoint, "whosoever" is seen as supporting the idea that God's Grace Enables but does not Ensure the individual's decision to believe, thereby upholding human autonomy in the matter of Salvation.

"Proponents of Particular Redemption (or Limited Atonement) argue that while the offer of the Gospel is universal (presented to all), the actual Application of Redemption is Particular, intended for the Elect. From this perspective, "whosoever" is understood within the broader Doctrinal framework where God's Sovereign Election and Irresistible Grace Ensure that those who are Predestined to Salvation will indeed believe, ALTHOUGH, THEY WERE SPIRITUALLY DEAD TO GOD, WHO IS SPIRIT.

"The term "whosoever" is seen as inclusive of all who are Ordained to Eternal Life
and Will Come to Faith through God's Effectual Calling.

"The translation and interpretation of "whosoever" reveal the broader tension between Human Responsibility and Divine Sovereignty in Salvation. This tension underscores the need for careful Biblical Exegesis, considering the Whole Counsel of Scripture rather than isolating individual verses.

"Understanding "whosoever" within the broader Biblical narrative
helps balance the universality of the Gospel Call with the Particularity of Divine Election.

"The theological weight given to "whosoever" also reflects historical and cultural influences on theological development. Different Christian traditions have emphasized various aspects of Salvation Doctrine, often in response to the theological and cultural challenges of their times. The emphasis on "whosoever" in Arminian circles is partly a historical product of these theological dialogues and controversies.

"In conclusion, while the term "whosoever" in John 3:16 carries significant theological implications, it's crucial to interpret it its local Context, in the Context of the entire Biblical narrative and in dialogue with the broader theological framework.

"Balancing the universality of the Gospel Invitation with the Particularity of God's Saving Grace remains a profound and nuanced task, demanding a humble, prayerful, and comprehensive approach to Scripture.

"Conclusion:

"In conclusion, the Doctrine of Unconditional Election
magnifies the Sovereignty, Wisdom, and Grace of God.
"It reminds us that our Salvation is a Work of God from start to finish –
a cause not for pride but for deepest humility and highest praise.

"As we contemplate this Truth, our hearts are stirred to Worship, our lives are moved to service, and our souls are anchored in the unshakable Hope of the Gospel. In the grand tapestry of God's Redemptive Plan, we find our place not as the weavers but as threads, beautifully and purposefully woven by the Master's Hand. As we explore this Truth, we're drawn into a deeper sense of awe at His Majesty and a more profound commitment to live for His Glory, rejoicing in the Assurance that our Salvation is Secure in His Sovereign Hands, not subject to the whims of chance or the frailty of human will."

Alan Dale Gross said:

"4. Harmony between Divine Sovereignty and Human Responsibility:

The narrative of John 3 Harmoniously Integrates
Divine Sovereignty in Salvation with Human Responsibility.

"While it calls for belief in Christ, it simultaneously acknowledges the necessity of Divine Action (being Born of the Spirit) for this belief to Materialize. The Reformed perspective interprets John 3:16 in harmony with the whole counsel of Scripture, acknowledging both the genuine offer of Salvation to all and the Sovereign Work of God in overcoming human resistance and Effectually Drawing the Elect to Christ.

"A careful, Contextually informed reading of John 3 reveals that while Salvation is universally offered,
the natural human condition is one of resistance to the Truth.

"The necessity of being Born of the Spirit, a Sovereign Act of God, is paramount for belief.

"This understanding preserves the Integrity of Divine Election,
recognizing that while the General Call to believe is universal,
the ability to respond positively and Effectually to that Call is a result of the Regenerating Work of the Holy Spirit,
Aligning Perfectly with the Doctrines of Grace.

"The translation of "whosoever" in John 3:16 rather than "all the believing ones" has become a focal point in theological debates, particularly between advocates of 'free will salvation' (often aligned with Arminian theology) and proponents of Particular Redemption (aligned with Calvinist or Reformed theology).

"The interpretation and application of this term have significant theological implications: Advocates argue that "whosoever" signifies the universal availability of salvation to every individual, implying that anyone has the potential to choose salvation of their own free will. From this viewpoint, "whosoever" is seen as supporting the idea that God's Grace Enables but does not Ensure the individual's decision to believe, thereby upholding human autonomy in the matter of Salvation.

"Proponents of Particular Redemption (or Limited Atonement) argue that while the offer of the Gospel is universal (presented to all), the actual Application of Redemption is Particular, intended for the Elect. From this perspective, "whosoever" is understood within the broader Doctrinal framework where God's Sovereign Election and Irresistible Grace Ensure that those who are Predestined to Salvation will indeed believe, ALTHOUGH, THEY WERE SPIRITUALLY DEAD TO GOD, WHO IS SPIRIT.

"The term "whosoever" is seen as inclusive of all who are Ordained to Eternal Life
and Will Come to Faith through God's Effectual Calling.

"The translation and interpretation of "whosoever" reveal the broader tension between Human Responsibility and Divine Sovereignty in Salvation. This tension underscores the need for careful Biblical Exegesis, considering the Whole Counsel of Scripture rather than isolating individual verses.

"Understanding "whosoever" within the broader Biblical narrative
helps balance the universality of the Gospel Call with the Particularity of Divine Election.

"The theological weight given to "whosoever" also reflects historical and cultural influences on theological development. Different Christian traditions have emphasized various aspects of Salvation Doctrine, often in response to the theological and cultural challenges of their times. The emphasis on "whosoever" in Arminian circles is partly a historical product of these theological dialogues and controversies.

"In conclusion, while the term "whosoever" in John 3:16 carries significant theological implications, it's crucial to interpret it its local Context, in the Context of the entire Biblical narrative and in dialogue with the broader theological framework.

"Balancing the universality of the Gospel Invitation with the Particularity of God's Saving Grace remains a profound and nuanced task, demanding a humble, prayerful, and comprehensive approach to Scripture.

"Conclusion:

"In conclusion, the Doctrine of Unconditional Election
magnifies the Sovereignty, Wisdom, and Grace of God.
"It reminds us that our Salvation is a Work of God from start to finish –
a cause not for pride but for deepest humility and highest praise.

"As we contemplate this Truth, our hearts are stirred to Worship, our lives are moved to service, and our souls are anchored in the unshakable Hope of the Gospel. In the grand tapestry of God's Redemptive Plan, we find our place not as the weavers but as threads, beautifully and purposefully woven by the Master's Hand. As we explore this Truth, we're drawn into a deeper sense of awe at His Majesty and a more profound commitment to live for His Glory, rejoicing in the Assurance that our Salvation is Secure in His Sovereign Hands, not subject to the whims of chance or the frailty of human will."

Click to expand...

Well that was nice but is it biblical, NO. But it is the C/R view.

The serpent on the pole (Joh_3:14-18).
The story in Num_21:4-9 was certainly familiar to Nicodemus. It is a story of sin, for the nation rebelled against God and had to be punished. God sent fiery serpents that bit the people so that many died. It is also a story of grace, for Moses interceded for the people and God provided a remedy. He told Moses to make a brass serpent and lift it up on a pole for all to see. Any stricken person who looked at the serpent would immediately be healed. So, it is also a story of faith: when the people looked by faith, they were saved.

The verb lifted up has a dual meaning: to be crucified (Joh_8:28; Joh_12:32-34) and to be glorified and exalted. In his Gospel, John points out that our Lord’s crucifixion was actually the means of His glorification (Joh_12:23). The cross was not the end of His glory; it was the means of His glory (Act_2:33).

Much as the serpent was lifted up on that pole, so the Son of God would be lifted up on a cross. Why? To save us from sin and death. In the camp of Israel, the solution to the “serpent problem” was not in killing the serpents, making medicine, pretending they were not there, passing antiserpent laws, or climbing the pole. The answer was in looking by faith at the uplifted serpent.
The whole world has been bitten by sin, and “the wages of sin is death” (Rom_6:23). God sent His Son to die, not only for Israel, but for a whole world. How is a person born from above? How is he or she saved from eternal perishing? By believing on Jesus Christ; by looking to Him in faith. ...

The difference between perishing and living, and between condemnation and salvation, is faith in Jesus Christ. Jesus could well have come to this world as a Judge and destroyed every rebellious sinner; but in love, He came to this world as our Saviour, and He died for us on the cross! He became the “uplifted serpent.” The serpent in Moses’ day brought physical life to dying Jews; but Jesus Christ gives eternal life to anyone who trusts Him. He has salvation for a whole world! Wiersbe Bible Commentary

Jamieson, Fausset, Brown on John 3:16

The picture embraces several distinct compartments.
First, we have the object of regard, "THE WORLD" [ ton (G3588) kosmon (G2889)] - in its widest sense, ready to "perish:"
Next, "THE LOVE OF GOD" to that perishing world-measured by, and only measurable and conceivable by, the gift which it drew forth from Him-He so loved the world, that He gave," etc.:
Then, THE GIFT itself, He so loved the world, that He gave His Only Begotten Son; or, in the language of the apostle, He "spared not His own Son" (Rom_8:32):
Further, THE FRUIT of this stupendous gift-negatively, in deliverance from impending perdition, that they "might not perish;" and positively, in the bestowal of "everlasting life:" and
Finally, THE MODE in which all takes effect-simply by "believing on the Son of God."
How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings! Jamieson, Fausset, Brown on John 3:16

So we see in John 3:14-15 there is a direct comparison between the Jews looking to the serpent and sinners looking to Christ. In both cases the decision to look was freely done in trust/faith that the living God would in fact save them.

As it says in Isa_45:22 : Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other.
We might be willing to do a hundred things to earn our salvation, but God commands us to only trust in Him - to look to Him.

Silverhair said:

Well that was nice but is it biblical, NO. But it is the C/R view.

The serpent on the pole (Joh_3:14-18).
The story in Num_21:4-9 was certainly familiar to Nicodemus. It is a story of sin, for the nation rebelled against God and had to be punished. God sent fiery serpents that bit the people so that many died. It is also a story of grace, for Moses interceded for the people and God provided a remedy. He told Moses to make a brass serpent and lift it up on a pole for all to see. Any stricken person who looked at the serpent would immediately be healed. So, it is also a story of faith: when the people looked by faith, they were saved.

The verb lifted up has a dual meaning: to be crucified (Joh_8:28; Joh_12:32-34) and to be glorified and exalted. In his Gospel, John points out that our Lord’s crucifixion was actually the means of His glorification (Joh_12:23). The cross was not the end of His glory; it was the means of His glory (Act_2:33).

Much as the serpent was lifted up on that pole, so the Son of God would be lifted up on a cross. Why? To save us from sin and death. In the camp of Israel, the solution to the “serpent problem” was not in killing the serpents, making medicine, pretending they were not there, passing antiserpent laws, or climbing the pole. The answer was in looking by faith at the uplifted serpent.
The whole world has been bitten by sin, and “the wages of sin is death” (Rom_6:23). God sent His Son to die, not only for Israel, but for a whole world. How is a person born from above? How is he or she saved from eternal perishing? By believing on Jesus Christ; by looking to Him in faith. ...

The difference between perishing and living, and between condemnation and salvation, is faith in Jesus Christ. Jesus could well have come to this world as a Judge and destroyed every rebellious sinner; but in love, He came to this world as our Saviour, and He died for us on the cross! He became the “uplifted serpent.” The serpent in Moses’ day brought physical life to dying Jews; but Jesus Christ gives eternal life to anyone who trusts Him. He has salvation for a whole world! Wiersbe Bible Commentary

Jamieson, Fausset, Brown on John 3:16

The picture embraces several distinct compartments.
First, we have the object of regard, "THE WORLD" [ ton (G3588) kosmon (G2889)] - in its widest sense, ready to "perish:"
Next, "THE LOVE OF GOD" to that perishing world-measured by, and only measurable and conceivable by, the gift which it drew forth from Him-He so loved the world, that He gave," etc.:
Then, THE GIFT itself, He so loved the world, that He gave His Only Begotten Son; or, in the language of the apostle, He "spared not His own Son" (Rom_8:32):
Further, THE FRUIT of this stupendous gift-negatively, in deliverance from impending perdition, that they "might not perish;" and positively, in the bestowal of "everlasting life:" and
Finally, THE MODE in which all takes effect-simply by "believing on the Son of God."
How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings! Jamieson, Fausset, Brown on John 3:16

So we see in John 3:14-15 there is a direct comparison between the Jews looking to the serpent and sinners looking to Christ. In both cases the decision to look was freely done in trust/faith that the living God would in fact save them.

As it says in Isa_45:22 : Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other.
We might be willing to do a hundred things to earn our salvation, but God commands us to only trust in Him - to look to Him.

Click to expand...

If somebody amongst the Israelites facing death from snake bites said, "What? Look at a brass snake on a pole? How will that heal my snake bite? Nonsense! I am not going to do it!" would they have been healed? Of course not! God didn't say that every Israelite will be healed from snake bites, only those who followed God's instruction to look at the bronze serpent on the pole. Similarly with John 3:16. It doesn't say, "Everyone will be saved," but "whoever believes in Him (Jesus Christ) will not perish but have everlasting life."