18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. 19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21 But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.”
Well, well, well. Since the last post it seems an SBC poohbah has demonstrated just how much we need this piddly series. But I digress. [You can’t digress on your opening sentence, you dolt! —Shive]
In part 1 we said that Jn 3:16 needs to be read as part of the larger new birth discourse recorded in 3:1-21 so that we interpret 3:16 in its context and not in isolation. So this post will consider 3:16 in light of the discourse conclusion in vv 18-21. I’ll make two observations from the passage followed by an explanation of their importance in the debate over 3:16.
THE SPAGHETTI JUNCTION OF FAITH
First, verses 18-19 establish a connection between what one believes and what one loves. We start with a contrasting parallel between ‘the judged’ and the ‘not judged’ which turns on whether or not they believe. We even get a little repetition thrown in with the parallelism as a way to emphasize believe:
BELIEVE → not JUDGED
doesn’t BELIEVE → JUDGED already → hasn’t BELIEVED
The repetition of v18 leaves the reader expecting to hear something more about believe in v19 since the verse alternates back to judgment. Maybe something like This is the judgment that the Light has come into the world and men [believed/trusted/entrusted themselves to] darkness rather than light… What we get instead is a statement about what a man loves which is all the more significant because it breaks the established pattern:
What are we to make of this? On the one hand, believing and loving are distinct acts/conditions; on the other hand, the interchange between the two prevents us from considering them in isolation. People believe what they love and love what they believe.
Second, God‘s work is the difference between those who love/come to the Light and those who don’t. In verses 20-21 we have another contrasting parallel built on the relationship between a man’s work and his approach to the Light. Those who hate the Light do so because their deeds are evil and because the Light exposes them as such. The one who practices the truth, however, has nothing to fear from the Light. In fact, he comes to the Light in order that his works may be shown to have been worked in God. It’s precisely at this last phrase that the parallel breaks down for while the Light-hater’s work is attributed to himself the Light-lover’s work is attributed to God. Consequently, the ultimate difference between the two turns on the fact that one works on his own while the other is worked on by God.
The point in all of this is that much more is at work in 3:16’s whoever believes than what is generally assumed which brings us back to the problem of leveraging the verse against Calvinism. In my experience, whenever 3:16 is treated like Calvinist kryptonite the verse is divorced from its context and belief is reduced to a simple, rational choice that turns on an act of the will.
But when we take the verse in context we have to explain how belief and love work in concert with each other. I suppose we could claim that “love is a choice” but a moment’s reflection shows that that just won’t do because: (a) it can’t be supported by Scripture and (b) it fails the test of practical experience (would any rational person choose to love the Patriots?).
No, 3:16-21 would have us understand that (un)belief is bound to what a man loves and what he does. Unfortunately, this three-dimensional symbiosis is rarely observed or considered in 3:16 which perpetuates the treatment of belief as a single gear that needs to turn in a new direction even as the entire passage depicts belief, love, and deeds as interlocking gears that turn on and with each other. You can’t service the faith gear apart from rebuilding the engine and that kind of work involves more than a choice.