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PARALLEL BIBLE - John 3:16
CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
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King James Bible - John 3:16  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.
World English BibleFor God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
Douay-Rheims - John 3:16 For God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting.
Webster's Bible Translation For God so loved the world, that he gave his only-begotten Son, that whoever believeth in him, should not perish, but have everlasting life.
Greek Textus Receptus
ουτως 3779 ADV γαρ 1063 CONJ ηγαπησεν 25 5656 V-AAI-3S ο 3588 T-NSM θεος 2316 N-NSM τον 3588 T-ASM κοσμον 2889 N-ASM ωστε 5620 CONJ τον 3588 T-ASM υιον 5207 N-ASM αυτου 846 P-GSM τον 3588 T-ASM μονογενη 3439 A-ASM εδωκεν 1325 5656 V-AAI-3S ινα 2443 CONJ πας 3956 A-NSM ο 3588 T-NSM πιστευων 4100 5723 V-PAP-NSM εις 1519 PREP αυτον 846 P-ASM μη 3361 PRT-N αποληται 622 5643 V-2AMS-3S αλλ 235 CONJ εχη 2192 5725 V-PAS-3S ζωην 2222 N-ASF αιωνιον 166 A-ASF
Treasury of Scriptural Knowledge VERSE (16) - Lu 2:14 Ro 5:8 2Co 5:19-21 Tit 3:4 1Jo 4:9,10,19
SEV Biblia, Chapter 3:16 Porque de tal manera am Dios al mundo, que ha dado a su Hijo Unignito, para que todo aquel que en l cree, no se pierda, mas tenga vida eterna.
Clarke's Bible Commentary - 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 outw, 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, 1 John iii. 1: Behold, WHAT MANNER of love, potaphn agaphn, 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.
John Gill's Bible Commentary Ver. 16. For God so loved the world , etc.] The Persic version reads men: but not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of Gods special love, which is here designed, as appears from the instance and evidence of it, the gift of his Son: nor is Christ Gods gift to every one; for to whomsoever he gives his Son, he gives all things freely with him; which is not the case of every man. Nor is human nature here intended, in opposition to, and distinction from, the angelic nature; for though God has showed a regard to fallen men, and not to fallen angels, and has provided a Saviour for the one, and not for the other; and Christ has assumed the nature of men, and not angels; yet not for the sake of all men, but the spiritual seed of Abraham; and besides, it will not be easily proved, that human nature is ever called the world: nor is the whole body of the chosen ones, as consisting of Jews and Gentiles, here designed; for though these are called the world, ( John 6:33,51); and are the objects of Gods special love, and to them Christ is given, and they are brought to believe in him, and shall never perish, but shall be saved with an everlasting salvation; yet rather the Gentiles particularly, and Gods elect among them, are meant; who are often called the world, and the whole world, and the nations of the world, as distinct from the Jews; (see Romans 11:12,15 1 John 2:2) ( Luke 12:30), compared with ( Matthew 6:32). The Jews had the same distinction we have now, the church and the world; the former they took to themselves, and the latter they gave to all the nations around: hence we often meet with this distinction, Israel, and the nations of the world; on those words, let them bring forth their witness, that they may be justified, ( Isaiah 43:9) (say the doctors) these are Israel; or let them hear and say it is truth, these are the nations of the world. And again f145 , the holy, blessed God said to Israel, when I judge Israel, I do not judge them as the nations of the world: and so in a multitude of places: and it should be observed, that our Lord was now discoursing with a Jewish Rabbi, and that he is opposing a commonly received notion of theirs, that when the Messiah came, the Gentiles should have no benefit or advantage by him, only the Israelites; so far should they be from it, that, according to their sense, the most dreadful judgments, calamities, and curses, should befall them; yea, hell and eternal damnation. There is a place (they say f146 ,) the name of which is Hadrach, ( Zechariah 9:1). This is the King Messiah, who is, rw dj , sharp and tender; sharp to the nations, and tender to Israel. And so of the sun of righteousness, in ( Malachi 4:2), they say f147 , there is healing for the Israelites in it: but the idolatrous nations shall be burnt by it. And that f148 there is mercy for Israel, but judgment for the rest of the nations. And on those words in ( Isaiah 21:12), the morning cometh, and also the night, they observe f149 , the morning is for the righteous, and the night for the wicked; the morning is for Israel, and the night for the nations of the world. And again f150 , in the time to come, (the times of the Messiah,) the holy, blessed God will bring darkness upon the nations, and will enlighten Israel, as it is said, ( Isaiah 60:2). Once more f151 , in the time to come, the holy, blessed God will bring the nations of the world, and will cast them into the midst of hell under the Israelites, as it is said, ( Isaiah 43:3). To which may be added that denunciation of theirs f152 woe to the nations of the world, who perish, and they know not that they perish: in the time that the sanctuary was standing, the altar atoned for them; but now who shall atone for them? Now, in opposition to such a notion, our Lord addresses this Jew; and it is as if he had said, you Rabbins say, that when the Messiah comes, only the Israelites, the peculiar favourites of God, shall share in the blessings that come by, and with him; and that the Gentiles shall reap no advantage by him, being hated of God, and rejected of him: but I tell you, God has so loved the Gentiles, as well as the Jews, that he gave his only begotten Son ; to, and for them, as well as for the Jews; to be a covenant of the people, the Gentiles, the Saviour of them, and a sacrifice for them; a gift which is a sufficient evidence of his love to them; it being a large and comprehensive one, an irreversible and unspeakable one; no other than his own Son by nature, of the same essence, perfections, and glory with him; begotten by him in a way inconceivable and expressible by mortals; and his only begotten one; the object of his love and delight, and in whom he is ever well pleased; and yet, such is his love to the Gentiles, as well as Jews, that he has given him, in human nature, up, into the hands of men, and of justice, and to death itself: that whosoever believeth in him , whether Jew or Gentile, should not perish, but have everlasting life ; (see Gill on John 3:15).
Matthew Henry Commentary Verses 1-8 - Nicodemus was afraid, or ashamed to be seen with Christ, therefore cam in the night. When religion is out of fashion, there are man Nicodemites. But though he came by night, Jesus bid him welcome, an hereby taught us to encourage good beginnings, although weak. An though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler but about the concerns of his own soul and its salvation, and went a once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived muc amiss, or to little purpose. We must have a new nature, new principles new affections, new aims. By our first birth we were corrupt, shapen i sin; therefore we must be made new creatures. No stronger expressio could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we wer before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means tha something is done in us, and for us, which we cannot do for ourselves Something is wrong, whereby such a life begins as shall last for ever We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemu misunderstood, as if there had been no other way of regenerating an new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of ou own, but by the power of the blessed Spirit. We are shapen in iniquity which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall no think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is als probable that Christ had reference to the ordinance of baptism. No that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same wor signifies both the wind and the Spirit. The wind bloweth where i listeth for us; God directs it. The Spirit sends his influences where and when, on whom, and in what measure and degree, he pleases. Thoug the causes are hidden, the effects are plain, when the soul is brough to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it no clearer to Nicodemus. Thus the things of the Spirit of God ar foolishness to the natural man. Many think that cannot be proved, whic they cannot believe. Christ's discourse of gospel truths, very #(11-13), shows the folly of those who make these things strange unt them; and it recommends us to search them out. Jesus Christ is ever way able to reveal the will of God to us; for he came down from heaven and yet is in heaven. We have here a notice of Christ's two distinc natures in one person, so that while he is the Son of man, yet he is in heaven. God is the "HE THAT IS," and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, a the children of Israel, stung with fiery serpents, were cured and live by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, as damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set fort to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receiv Christ upon his own terms, their ruin is upon their own heads. He ha said, Look and be saved, look and live; lift up the eyes of your fait to Christ crucified. And until we have grace to do this, we shall no be cured, but still are wounded with the stings of Satan, and in dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good new indeed. Here is God's love in giving his Son for the world. God s loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the grea gospel duty, to believe in Jesus Christ. God having given him to be ou Prophet, Priest, and King, we must give up ourselves to be ruled, an taught, and saved by him. And here is the great gospel benefit, tha whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself and so saving it. It could not be saved, but through him; there is n salvation in any other. From all this is shown the happiness of tru believers; he that believeth in Christ is not condemned. Though he ha been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to sav us, that was dearest to himself; and shall he not be dearest to us? Ho great is the misery of unbelievers! they are condemned already; whic speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is als a condemnation grounded on their former guilt; they are open to the la for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form Read also the doom of those that would not know Christ. Sinful work are works of darkness. The wicked world keep as far from this light a they can, lest their deeds should be reproved. Christ is hated, becaus sin is loved. If they had not hated saving knowledge, they would no sit down contentedly in condemning ignorance. On the other hand renewed hearts bid this light welcome. A good man acts truly an sincerely in all he does. He desires to know what the will of God is and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is she abroad in his heart by the Holy Ghost, and is become the commandin principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God but when his doubts are done away, when he sees the righteous groun whereon this forgiveness is built, he rests on it as his own, and i united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world i very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we ar not born again? if after a few mornings and evenings spent i unthinking mirth, carnal pleasure, and riot, we die in our sins, an lie down in sorrow? What does it signify though we are well able to ac our parts in life, in every other respect, if at last we hear from the Supreme Judge, "Depart from me, I know you not, ye workers of iniquity?"
Greek Textus Receptus
ουτως 3779 ADV γαρ 1063 CONJ ηγαπησεν 25 5656 V-AAI-3S ο 3588 T-NSM θεος 2316 N-NSM τον 3588 T-ASM κοσμον 2889 N-ASM ωστε 5620 CONJ τον 3588 T-ASM υιον 5207 N-ASM αυτου 846 P-GSM τον 3588 T-ASM μονογενη 3439 A-ASM εδωκεν 1325 5656 V-AAI-3S ινα 2443 CONJ πας 3956 A-NSM ο 3588 T-NSM πιστευων 4100 5723 V-PAP-NSM εις 1519 PREP αυτον 846 P-ASM μη 3361 PRT-N αποληται 622 5643 V-2AMS-3S αλλ 235 CONJ εχη 2192 5725 V-PAS-3S ζωην 2222 N-ASF αιωνιον 166 A-ASF
Vincent's NT Word Studies 16. The world (kosmon). See on i. 9.Gave. Rather than sent; emphasizing the idea of sacrifice. Only-begotten Son. See on i. 14. Have. See on ver. 15. This attitude of God toward the world is in suggestive contrast with that in which the gods of paganism are represented. Thus Juno says to Vulcan: "Dear son, refrain: it is not well that thus A God should suffer for the sake of men." "Iliad," xxi., 379, 380. And Apollo to Neptune: "Thou would'st not deem me wise, should I contend With thee, O Neptune, for the sake of men, Who flourish like the forest-leaves awhile, And feed upon the fruits of earth, and then Decay and perish. Let us quit the field, And leave the combat to the warring hosts." "Iliad," xxi., 461, 467. Man has no assurance of forgiveness even when he offers the sacrifices in which the gods especially delight. "Man's sin and the divine punishment therefore are certain; forgiveness is uncertain, dependent upon the arbitrary caprice of the gods. Human life is a life without the certainty of grace" (Nagelsbach, "Homerische Theologie"). Mr. Gladstone observes: "No Homeric deity ever will be found to make a personal sacrifice on behalf of a human client" ("Homer and the Homeric Age," ii. 372).
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CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
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