John 3:16 Beautiful Savior: The Life and Sacrifice of The Christ

This is just one more reason for us to praise our glorious God. The Bible says we are to grow in our faith.

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The Christian Broadcasting Network. Even in the most troubled times you can be sure of these things: God loves you and has an incredible future planned for you. In the Bible, God tells us: They are plans for good and not for disaster, to give you a future and a hope.

Our sin has separated us from God. Jesus Christ is the only provision for our sin. The Bible outlines this incredible plan: We must each receive Jesus Christ as our Lord and Savior. I will never forsake you. Would you like to give your life over to Jesus Christ right now? Yes, I would like to give my life to Jesus Christ. No, I am not yet ready and have questions.

Here the thought is of the Son of God given for the world, and every one who believes upon, casts his whole being upon Him, and, like Abraham, in will rests all upon God, finds that God has provided Himself a lamb for a burnt-offering instead of human sacrifice or death. For the meaning of this word see Note on Matthew It is of frequent use in this Gospel seventeen times , and always used in reference to life. I venture to say that my text shows us a lake, a river, a pitcher, and a draught.

Son, that whosoever believeth on Him. But if we would try to think of what it means, the whole truth would flash up into fresh newness, and all the miseries and sorrows and perplexities of our lives would drift away down the wind, and we should be no more troubled with them. The most intense patriot in England does not love her one ten-thousandth part as well as he loves his own little girl.

When we think or feel anything about a great multitude of people, it is like looking at a forest. We do not see the trees, we see the whole wood. But that is not how God loves the world. Suppose I said that I loved the people in India, I should not mean by that that I had any feeling about any individual soul of all those dusky millions, but only that I massed them all together; or made what people call a generalisation of them. But that is not the way in which God loves. He loves all because He loves each. Each little black dot of the long procession would be separately visible.

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And we all stand out like that, every man of us isolated, and getting as much of the love of God as if there was not another creature in the whole universe but God and ourselves. And just as the whole beams of the sun come pouring down into every eye of the crowd that is looking up to it, so the whole love of God pours down, not upon a multitude, an abstraction, a community, but upon every single soul that makes up that community. He loves us all because He loves us each. We shall never get all the good of that thought until we translate it, and lay it upon our hearts.

And the great and blessed truth taught here is that, however I may drag myself away from God, I cannot drive Him away from me, and that however little I may care for Him, or love Him, or think about Him, it does not make one hairs-breadth of difference as to the fact that He loves me. Now, to go back to my metaphor, the lake makes a river. If you will only remember that, a great many of the shallow and popular objections to the great doctrine of the Atonement disappear at once.

Do you remember the story of the father taking his boy who carried the bundle of wood and the fire, and tramping over the mountains till they reached the place where the sacrifice was to be offered? And do you remember the end of that story? Somehow or other-we have no right to attempt to say how-somehow or other, God not only sent His Son, as it is said in the next verse to my text, but far more tenderly, wonderfully, pathetically, God gave-gave up His Son, and the sacrifice was enhanced, because it was His only begotten Son.

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Now there are a great many people who would like to put the middle part of this great text of ours into a parenthesis. They say that we should bring the first words and the last words of this text together, and never mind all that lies between. There is no need for these interposed clauses. The beginning and the end of the text cannot be buckled up together in that rough-and-ready fashion. They have to be linked by a chain; and there are two links in the chain: God forges the one, and we have to forge the other. And it is in vain that God forges His link, unless you will forge yours and link it up to His.

Is that what Jesus Christ meant by believing?

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To believe about Him is not to believe on Him; and unless you believe on Him you will get no good out of Him. There is the lake, and the river must flow past the shanties in the clearing in the forest, if the men there are to drink. And that is exactly what you have to give to Jesus Christ, simply to lay hold of Him as a man lays hold of the heart that loves him, and leans his whole weight upon it. That is what you have to do. He that believeth, and by trust lays hold of the Hand that holds him up, will never fall; and he that does not lay hold of that Hand will never stand, to say nothing of rising.

Finally, we have here the draught of living water. Dear brethren, you do not need to die in order to perish in your sins, and, blessed be God, you can have everlasting life before you die. You can have it now, and there is only one way to have it, and that is to lay hold of Him who is the Life. And when you have Jesus Christ in your heart, whom you will be sure to have if you trust Him, then you will have life-life eternal, here and now, and death will only make manifest the eternal life which you had while you were alive here, and will perfect it in fashions that we do not yet know anything about.

Only remember, as I have been trying to show you, the order that runs through this text. Remember the order of these last words, and that we must first of all be delivered from eternal and utter death, before we can be invested with the eternal and absolute life. Now, dear brethren, I dare say I have never spoken to the great majority of you before; it is quite possible I may never speak to any of you again. I have asked God to help me to speak so as that souls should be drawn to the Saviour.

And I beseech you now, as my last word, that you would listen, not to me, but to Him. God, says he, so loved the world, that is, all men under heaven; even those that despise his love, and will for that cause finally perish, that he gave his only-begotten Son, truly and seriously: God, says Grotius, is often described as an avenger in the Old Testament: But that the world through him might be saved — Even all, without exception, who will hearken to the overtures of the gospel.

He that believeth on him — With his heart unto righteousness; is not condemned — Is acquitted, is justified before God, how many and great soever his past sins may have been, and however unpardonable according to the tenor of the Mosaic law: Matthew Henry's Concise Commentary 3: When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And 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 at 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 much 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 in sin; therefore we must be made new creatures.



No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were 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. It is a great change made in the heart of a sinner, by the power of the Holy Spirit.

It means that 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, Nicodemus misunderstood, as if there had been no other way of regenerating and 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 our 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 not think it strange that so much stress is laid upon this.

The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not 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 word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ.

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But God cannot be both personal and impersonal -- both concepts cannot be correct. But Christianity is also different from all other religions of the world in one other vitally important concept -- the idea that God reached out to man to save him because man was helpless to save himself. Every other religion in the world is based on man's efforts to reach God. These world religions teach that man must somehow do righteous deeds or perform religious service in order to become good enough for salvation.

In order to be saved a person must pray a certain number of times, in a certain manner, facing a certain direction. Or he must wear a particular type of religious garment. Or he must visit a certain religious shrine or temple. Or he must worship in a particular way. Some religions require sacrifice and even the infliction of pain upon a believer in order to become holy in the sight of God. Some extreme religions require adherents to beat themselves with whips or rods to show their devotion to God. Some require pilgrims to crawl on their knees a certain distance in prayer in order to earn righteous points with God.

Some religions require worship on Friday; others on Saturday; and others on Sunday. But in all of this, the striving after righteousness is based on the religious activity of the man or woman. In every other religious system besides Christianity, a spiritual scale hangs over the head of the individual, with all of the sins they have committed on one side and all of their righteous deeds on the other.

The person never knows whether they have been good enough, or prayed enough, or worked hard enough to earn the righteous points needed to counter their earned sins. But the Christian Bible teaches that man is a sinner and could never earn salvation by what he or she did. We are all infected and impure with sin. The apostle Paul makes it clear that salvation is available only through the sacrifice that Jesus Christ made when he carried the sins of the world on the cross.

For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.