It is quite apparent, however, that even when a gift is made available, for it to be effective, one must be willing to receive it. There must be a concurrence between the will of the giver and the will of the benefactor. Now the tragic fact of the matter is, though God willingly gave his Son, not all have been disposed to receive him. Of some it was said: ...they that were his own received him not... (Jn. 1:11). Men do have the power to reject gifts!
Further, it is certainly true that an object may be freely given, i.e., not deserved, and yet be conditional. In the days of ancient Israel, Jehovah informed Joshua, See, I have given into your hand Jericho... (Josh.6:2). In spite of the fact that Jericho was a gift, the Lord subsequently specified instructions for the taking of the city. An inspired writer later comments: By faith the walls of Jericho fell down after they were compassed about seven days (Heb.11:30; emp. added).
Similarly, those who would receive Christ, as Gods gracious gift, must submit to the conditions required by the Lord and his apostles (cf. Acts 2:41).
...his only begotten Son...
Only begotten renders the Greek monogenes, found nine times in the New Testament (five of these of Christ Jn. 1:14, 18; 3:16, 18; 1 Jn. 4:9). The term derives from two roots, monos (only, alone) and genos (race, stock).
In the contexts in which it applies to Jesus, it undoubtedly denotes that he is unique in kind (F.W. Danker, et al., Greek-English Lexicon, University of Chicago, 2000, p. 658). It is used to mark out Jesus uniquely above all earthly and heavenly beings (Dictionary of New Testament Theology, Colin Brown, ed., Zondervan, II, p. 725). In its significance monogenes relates to the several areas: (1) being or nature (uniquely Gods Son), (2) the revelation of God to man (John 1:18), (3) salvation through the Son (John 3:16; 1 John 4:9) (Everett F. Harrison, Wycliffe Dictionary of Theology, Hendrickson, 1999, p. 386).
[Note: there is nothing in the term monogenes to indicate that Christ was the eternal Son of God, as some have suggested. For a refutation of that notion, see Adam Clarkes Commentary on Luke 1:35. Before his incarnation, Jesus was the eternal Word (logos) Jn. 1:1, 14.]
The Lord Jesus was declared to be the Son of God by: the prophets (Isa. 9:6); angels (Lk. 1:32); the Father (Mt. 3:17); himself (Mk. 14:62); his disciples (Mt. 16:16); his enemies (Mt. 27:54); and, by the power of his resurrection from the dead (Rom. 1:4).
...that whosoever believeth on him...
Again, the term whosoever (literally, everyone) reveals the universality of Gods saving plan. The gospel is addressed to the whole creation (Mk. 16:15), and, as the final great invitation of the Bible has it, ...he that is athirst, let him come: he that will, let him take the water of life freely (Rev. 22:17).
The word believeth is a present tense participle, literally, therefore, the keeping on believing ones. But exactly what is the biblical belief of which God approves?
Some have defined the term as simply an acceptation of the historical facts regarding Christ, along with a willingness to trust him as Savior. This is the view of those who advocate the doctrine of salvation by faith alone. But the truth is, there is more to faith than a mental disposition.
The verb believe in the Greek New Testament is pisteuo. In addition to the acknowledgment of the historical data, and a trusting disposition, the word also includes the meaning, to comply, as Liddell & Scott observe in their Greek Lexicon, (Oxford, 1869, p. 1273); and, as they further point out, it is the opposite of apisteo, which means to disobey...refuse to comply (p. 175).
Prof. Hermann Cremer noted that faith (pistis) both in the Old Testament and in the New Testament is a bearing towards God and His revelation which recognizes and confides in Him and in it, which not only acknowledges and holds to His word as true, but practically applies and appropriates it (Biblico-Theological Lexicon of the New Testament, T. & T. Clark, 1962, p. 482; emp. WJ). W. E. Vine declared that faith involves a personal surrender to Christ (Expository Dictionary, II, p. 71).
Lexicographer J.H. Thayer noted that belief is used especially of the faith by which a man embraces Jesus, i.e. a conviction, full of joyful trust, that Jesus is the Messiah the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ (Greek-English Lexicon, T. & T. Clark, 1958, p. 511; emp. added).
Saving faith cannot be divorced from obedience as the following evidence clearly reveals.
Belief and disobedience are set in vivid contrast in the Bible. Note this verse: He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him (Jn. 3:36 ASV; ESV emp. added). Similarly, the Israelites of Old Testament that were disobedient were condemned because of unbelief (see Heb. 3:18,19; 4:3,6).
While John 3:16 promises eternal life to him who believes, Hebrews 5:9 attributes eternal salvation to such as who obey, thus demonstrating that the two are not mutually exclusive, rather, saving faith includes obedience!
The New Testament often uses faith as a synecdoche (a figure of speech whereby the part is made to stand for the whole) to denote the sum total of gospel obedience.
For instance, Paul wrote: Being therefore justified by faith, we have peace with God... (Rom. 5:1). That this means more than mere mental faith is proved by Pauls own conversion. He believed in Jesus Lordship while yet on the road to Damascus (Acts 22:10), but he enjoyed no peace for three days subsequent thereto; until he was baptized in water in obedience to the Lords command (Acts 22:16; 9:18,19).
Other components in the plan of salvation sometimes figuratively represent the entire process. Repentance is said to result in life (Acts 11:18), but certainly not repentance alone! And baptism saves (1 Pet. 3:21), but not baptism by itself.
Biblical faith, therefore, is the faith that lovingly works (Gal. 5:6) in obeying the Lords requirements for implementing the new birth (Jn. 3:3-5). And in the maintenance of the Christian life. The notion that salvation is effected by faith alone is strictly a human doctrine.
...should not perish...
Contrary to the assertions of some religious materialists, the Scriptures do not teach that the wicked will ultimately cease to exist. The Greek word, here rendered perish, is apollumi, a very strong term meaning to destroy utterly.
That apollumi does not suggest annihilation is clear in that this word is employed to describe the miserable condition of the prodigal son, when separated from his loving father. In that state the son was lost (Lk. 15:24), but he had not ceased to exist.
As Vine pointed out: the idea is not extinction but ruin, loss, not of being, but of well-being (Expository Dictionary, I, p. 302). Prof. Thayer declared, with extreme clarity, that appolumi suggests to be delivered up to eternal misery (Greek-English Lexicon, p. 4).
In this connection one should carefully study Matthew 25:46 and 2 Thessalonians 1:7-9. The abiding separation of the wicked from God will entail an eternal suffering! This passage is an eloquent refutation of both the materialistic theory of the annihilation of the wicked, and the modernistic assertion of universal salvation.
...but have eternal life
Eternal life is here promised to those who pursue the life of obedient trust. But exactly what is eternal life?
Most assuredly It is not mere eternal existence, for the wicked will exist eternally. Eternal life is the exact opposite of everlasting death. The final abode of evil persons is called the second death (Rev.2:11; 20:6, 14). Since death always connotes the idea of separation, in some form or another (cf. Eph. 2:1), the final death is obviously eternal separation from God (cf. Mt. 7:23; 25:41; 2 Thes. 1:9).
Conversely, eternal life is everlasting communion with God, along with all the wonders that involves. It is a state of glory (Rom. 2:10; 2 Cor. 4:17), rest (Heb. 4:11), and happiness (Mt. 25:21).
Conclusion
John 3:16 is truly a marvelous text. But it is deeper and much richer than many have supposed. May we be wise enough to study its truths in the light of the Bible as a whole. It contains history, responsibility, warning, and promise.