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JOHN 3:16
Commentary on John 3:1-21
and an in-depth bible study of KOSMOS in John's writings.
The vast majority of the modern church assume that John 3:16 means God loves everyone on Planet Earth. I grew up believing this and taught it in churches all my adult life. Here I will show that this interpretation is erroneous based on scripture, in particular John's use of kosmos.
Firstly, I shall make comments on each verse in John 3:1-21 to see the immediate context of verse 16. (Words in brackets are the Greek word with a secondary meaning in English based on Strong's Concordance. I am not a Greek scholar.)
Secondly, I shall examine the meaning of 'kosmos' (people/world/inhabitants) with regard to how John uses it in his gospel and letters.
Finally, I will offer a paraphrase and summary of John 3:16 based on these findings.
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Commentary on John 3:1-21
John 3:1 And there was a man (anthropos/manfaced) of the Pharisees named Nicodemus, a ruler (archon/chief) of the Jews (Ioudaios/Judaeans.)
Any verse that begins with 'and' or 'but', always refers to the preceding verse. In this case the preceding verse is John 2:24-25 which speaks about Jesus putting His trust in no person because he knew the inside of them all.
In light of this, and showing that even the Jewish rulers could not be trusted, John relates the account of Nicodemus, a Pharisee and ruler of the Judaeans (Jews.)
The word Jew is an English one. It is an abbreviation of Judaean, someone from the House of Judah who practices Judaism. The children of Jacob/Israel were formerly divided into 2 Houses – the northern House of Israel (Israelites but not Jews) and the southern House of Judah (Israelite Jews.)
Nicodemus (meaning 'victorious people') was a ruler of the Judaeans (Jews) and was from Galilee. (See John 7:52. "Aren't you also of Galilee?") Jews kept the laws of Judaism and attended the synagogues and were allowed into the main court of the Temple in Jerusalem. Non-Jewish Israelites were not allowed into that court but only into the Court of the Nations (which was for nations outside Jewish Israel.)
The Pharisees were a Jewish sect Another sect were the Sadducees. These 2 sects had differing views on certain things, such as events surrounding the Messiah, and the resurrection.
John 3:2 This man came to Jesus at night and said (epo) to Him, “Rabbi, we see (eido/know) that you are an instructor (didaskalos/teacher) come from Elohim (theos/God), for no one is able to do these signs (semeion/miracles) which you do unless Elohim (theos) should be accompanying (meta/with) him.”
Perhaps Nicodemus was afraid of being seen talking with Jesus during the day or perhaps both Jesus and he were busy during the day and this was the only time they could talk. The reason doesn't matter.
Nicodemus says all the right things but we know that Jesus knows the inside of each one and that they can't be trusted. So we may assume that Nicodemus is either lying or believes some of it. Again, it doesn't matter what Nicodemus does or doesn't believe, except for us to understand the context. It does matter what Jesus says in reply.
John 3:3 Jesus began to speak (apokrinomai/conclude for oneself) and said (epo) to him, “Truly, truly (amen/trustworthy), I relate (lego/say) to you, unless a person is born (gennao/procreated) from above (anothen/on a high place), he is not able to see (eido) the royalty (basileia/kingdom) of Elohim (theos.)”
Jesus makes it vitally clear to Nicodemus that being born and living in (Yahweh) Elohim is of the utmost importance and is the key to seeing His realm.
Stephen, a disciple of Jesus, was born from on high and saw the Father's Kingdom opened to him up in the sky the day he was stoned to death by the Jews. (Acts 7:55-56.)
I will continue to translate theos as Elohim in this commentary because that was the name Moses used for the most part, and sometimes he used Yahweh Elohim, the name of the Jewish God (but a name the Jews were not allowed to speak.)
John 3:4 Nicodemus said (lego) to Him, “In what way (pos/how) can a man be born, being aged (geron/old)? Can he come in a second (deuteros/second time) into his mother's womb (koilia/cavity) and be born?
Jesus' words make no sense to Nicodemus and that's because he does not have Yahweh Elohim accompanying him. A person outside His kingship will never grasp the fullness of the truth until they enter in. Nicodemus focuses only on what he knows and nowhere in his reply does he mention his God (even as Lord) despite having mentioned Elohim in verse 1. His mind is solidly logic based.
John 3:5 Jesus answered (apokrinomai), “Truly (amen), truly, I relate (lego/say) to you, unless a man is born of flowing water (hudor hudatos/shower of water) and of breath (pneuma/breeze), he cannot enter (eiserchomai) into the royalty (kingdom) of Elohim.
Again Jesus stresses how important this is especially for a leader of the Jews to understand – firmly, firmly! Flowing water is mentioned many times in the New Testament in regard to lakes and water baptism and washing hands and pitchers of water and drinking water, and the water that came out of Jesus at his death, living water, etc. Everyone had this water flowing through them.
Everyone has breath too but the Breath Jesus speaks about is a divinely empowered breath that infills a person when they repent and turn to Yahweh and He sends his holy Breath to them.
John 3:6 Born of the flesh is flesh, and born of the breath is breath.
Jesus clarifies his words. A person born of the body (sarx/flesh without the skin) is a body. A person born of the Breath is a breath.
John 3:7 Wonder not that I said (epo) to you, you must be born from above.
Wondering doesn't lead to conviction. Jesus tells Nicodemus not to wonder. Jesus reiterates that birth from above is crucial, meaning from the Sky where Elohim lives.
John 3:8 The Breath (pneuma) breathes hard (pneo/blows) where it chooses (thelo/determines), and you hear the sound (phone/tone) of it, however you cannot see (eido) from which source (pothen/whence) it comes, nor where it leads through (hupago). In this way (houto) is everyone born of the Breath.”
Here we discover the essence of Jesus' life. It is the very Breath of Yahweh Elohim. This Breath makes a sound like the wind except that it comes from above. It is not the natural wind nor natural breath. It was passed by breath from Yahweh Elohim to Jesus at Jesus' baptism when the Breath descended like a dove on Jesus. It was passed from Jesus to 10 of His apostles (not Judas or Thomas) at the Last Supper when Jesus breathed on them and said, “Receive the holy Breath.” (John 20:22)
John 3:9 Nicodemus answered and said (epo) to Him, “How can these things be?”
Jesus is telling Nicodemus either something he has never heard before or never known the answers to before.
John 3:10 Jesus answered and said to him, “Are you an instructor (didaskalos/teacher) of Israel and know (ginosko) not these things?
A teacher of the people of Israel should know these things that Jesus speaks about.
John 3:11 Truly, truly, I say to you, we talk (laleo/speak) what we see (eido) and testify (martureo/be a witness) what we gazed (horao/discerned) and you take (lambano/receive) not from our (hemon) evidence (marturia/testimony.)
Jesus doesn't expound here on who the 'we' are but since the 'we' are capable of talking to the Jewish leaders then it must be others of His disciples. The point isn't who they are but that they have seen something amazing and proved this through the signs and miracles of their actions. Despite this, Jesus said Nicodemus doesn't believe them which proves that what Nicodemus said in verse 2 isn't true. That he doesn't believe they are Elohim inspired..
John 3:12 If (ei) I have spoken (epo) to you upon Land (epigeios/soil, earthly) and you trust not, how shall you trust if (ean/in case) I tell you upon Sky (epouranios)?
In the future, Jesus will come in the clouds and instruct in the Sky where His Father lives. If Nicodemus doesn't trust Jesus' words here, then he won't when Nicodemus' Messiah reigns in the Sky.
Sky is where Yahweh Elohiom lives and where Jesus came from and goes to. It is a place created in Genesis 1 between the Land and the clouds (see Gen 1:7-8. "and Elohim called the expanse Sky") therefore it is not in outer space and it is close enough to walk up to if you have the ability to do this.
John 3:13 And no one (oudeis/not even one) has walked up (anabaino/gone up) to Sky (ouranos/elevation) if not (ei me/except) walked down (katabaino) from out of (ek ex) Sky the Son (uihos/child) of Man being in Sky.
Jesus says He is in the Sky (ie the Kingdom of Sky/Heaven) and only He can walk up or down.
John 3:14 But just as Moses elevated (hupsoo/lifted up) the snake (ophis/serpent) in the wasteland (eremos/lonesome wilderness), in this way (houto/so) must the Son of Man be elevated,
In Num 21:9 Moses elevated a bronze snake on a pole so that if anyone looked up at the snake on the pole after being bitten, that person would not die but live. Later in 2 Kings 18:4 it was broken because the children of Israel were worshipping the snake on the pole and not Yahweh Elohim.
Jesus uses the biblical account to show that He too is going to be raised up (by Yahweh Elohim) both on the cross at his death and into the Sky, and He goes on to explain more about this.
John 3:15 so that (hina/that) all (pas) trusting (pisteuo/have faith) in (eis/into) him (autos/himself) not (me) be destroyed (apollumi), but have (echo/hold) ages (aionios/perpetual/everlasting) life (zoe.)
Whoever trusted Jesus after His elevation would, like Him, live through many ages and not have their life/body destroyed.
John 3:16 For this reason (gar/because) Elohim (theos) thus (houto/in this way) loved (agapeo/breathed after) the people (kosmos/inhabitants/world) therefore (hoste/also how) He gave (didomi) His own (hautou/his) remaining born (monogenes/sole/only born) Son (uihos/child), so that all trusting in Him be not destroyedbut have ages life.
See verse 15 where the same latter phrase is used and each Greek word.
In the context of this chapter, the 'people' (inhabitants/world) are the people of Israel. Nowhere has it stated in this chapter that the teaching Nicodemus gives is to anyone except the people of Israel. The reference to Moses and the snake was in reference to the people of Israel looking up. The references to Elohim are to the Jewish God. Jesus was living on the Land of Israel. The Sky (which you could walk up to) was above Israel.
Yahweh Elohim gave His sole remaining son. He had other sons, but Jesus was the last remaining true son alive. Abraham who offered up his 'sole remaining son' (monogenes) Isaac, even though he already had another son (Heb 11:17 "monogenes"; and Gen 22:12 "only son.") Isaac was the only son of Sarah but was not Abraham's only son. He also had Ishmael. Yahweh Elohim called out Isaac from Abraham's family and gave him a blessed and special Sonship status over Ishmael. Likewise Jesus had other siblings but Yahweh Elohim called Jesus out and gave Him a special and unique Sonship status.
Jesus was elevated in stature to be the Messiah of Israel whom if they looked to him and trusted Yahweh Elohim, they would live and not be destroyed in the fast approaching wrath.
John 3:17 For this reason (gar) Elohim set apart (apostello/sent out) not (ou) His own Son among the people (kosmos) in order to judge (krino/decide) the people, but so that the people (kosmos) through (dia) Himself (autos) be safe (sozo/protected.)
True life through Jesus would protect the one trusting Him. Jesus came to keep that kosmos (His generation) safe from the coming destruction but Jesus knew only a small percentage would trust. (“Narrow is the path that leads to life and few that find it.” Math 7:14) That generation would suffer for the crimes against Yahweh Elohim of all the generations before it. “Upon you may come all the righteous blood shed upon the Land from the blood of Abel to Zacharias. Truly to you, all these things shall come upon this generation.”(Math 23:35-36)
John 3:18 He trusting in Him is not judged, but he not trusting is judged even now (ede/already), because he has not trusted in the name of the remaining born Son of Elohim.
The choice to trust Jesus or not was the judgment. Each person made their own judgment choice. Saftey was promised to the ones who chose to trust Him. The rest would not be protected in times to come and they would lose their lives in that age and therefore not have it in future ages either.
John 3:19 But (de) this is the judgment ruling (krisis/tribunal) that light (phos/luminosity) has come to the people (kosmos) and humans (anthropos) loved (agapao/breathed after) shadows (skotos/darkness) rather than light because their acts (ergon/work) were hurtful (poneros/evil.)
The reason people chose not to trust Jesus was because they were passionate about secretly harming others. So they remained hidden in the shadows.
John 3:20 Because all who practice (prasso/do continually) foulness (phaulos/wicked) hate (miseo/detest) the light and do not come towards (pros/forward to) the light, in case their own acts be exposed and convicted (elegcho/rebuked.)
People who mistreat others don't want to caught or sentenced, so they hide themselves from truth and from those who could help.
John 3:21 But the doers (poieo) of truth (aletheia) come towards the light so that their acts may be apparent (phaneroo/shine out) because (hoti) they are actioned in Elohim.”
People who lead honest lives which honour Yahweh Elohim are confident to have their lives revealed. They are the ones who have trusted Jesus.
John says in 1 John 3:9-10, "Whoever is born of Elohim does not do sin for his seed remains in Him and he cannot sin because he is born of Elohim. By this the children of Elohim are revealed and the children of Diabolos. Everyone not doing righteousness is not of Elohim..."
So John tells us that people are either children of Elohim or they are not, and their righteous acts, sourced in Elohim, prove which camp they are in. Those who trust Jesus "have passed from death to life." (1 John 3:14) There is no going back and forth between the two camps. Either a person is alive in Jesus or dead, either living without sin or living in sin.
JOHN 3:16
John 3:16 “For this reason, Elohim thus loved the people, and so gave His remaining born Son, that all trusting in Him be not destroyed but have ages of life.”
John 3:16 “For this reason (gar/because) Elohim in this way (houto/thus) loved (agapeo/breathed after) the people (kosmos) and so (hoste/therefore) He gave (didomi) His own (hautou) remaining born (monogenes/sole born) Son (uihos/child), that (hina/so that) all (pas) trusting (pisteuo) in Himself (eis autos) not be destroyed but have ages life.”
Background to future events ahead for the disciples
Wars between the Jews and the Romans were fast approaching. From around 66AD to the end of 70AD, most of the cities in Israel would be burned to the ground, including all of Jerusalem and its temple. Over a million Jews (Judaists) were going to die. Jesus wanted to protect and keep Yahweh Elohim's people safe from all this and the only way to do it was to make sure they were trusting and that they weren't in the firing line.
Jesus gave His own disciples strict instructions to get out of Jerusalem and into the hills the moment they saw armies surround the city (which the Roman armies did at the start of Passover in 70AD and laid seige to the city.) “When you see Jerusalem surrounded by armies then know that its desolation in nigh. Then let those in Judea flee to the hills...” Luke 21:20-21. This prophesy would have saved all His disciples (those who were still alive) when this happened.
Trust in Yahweh Elohim was crucial. Hence perhaps the reason Jesus had the conversation with Nicodemus one of the ruling Jewish elders. If Nicodemus could see and believe the evidence, then truth might prevail and many Israelies be saved and not destroyed in the wrath to come when Jerusalem was destroyed. We don't know what Nicoemus did with this new knowledge presented to him by Jesus, except that Nicodemus did try to get a fair trial for Jesus, and he visited Jesus' tomb later with fragrances.
In John 7:40-53 there was discussion among the Jews whether Jesus was a prophet or the Messiah or not. Nicodemus entered the discussion at the end (vv 50-52) and stated, "Does our Law judge a man before it hears him and knows what he does?" This was answered by someone who said Jesus couldn't be a prophet because no prophet came out of Galilee.
After Jesus was buried, Nicodemus came at night to the tomb and left "about 100 pound mixture of myrrh and aloes." (John 19:39) We don't know why nor what happened to Nicodemus after this.
The World = Kosmos (people/inhabitants)
This word normally translated 'world' (kosmos/people/inhabitants) is a pivotal word in this text.
If by 'world' John meant every person on Planet Earth from the time of Jesus forward, then that is one interpretation. If he meant every person on Planet Earth only at the time of Jesus, then that is another interpretation. If he meant all descendants of Jacob (ie the people/children of Israel), then that's another interpretation. And so on. The question is, which of these 'worlds' does the Bible say and mean, or does it mean something else?
The verse itself does not say, except that the 'God' being referred to is Yahweh Elohim who had always been the God of Israel.
The context of the chapter is the children of Israel and Jews in particular.
Next we need to look at John's use of kosmos throughout his writings.
When 9/11 happened, an American journalist said, “9/11 has changed the world.” What he meant was it had changed the American world. It didn't affect large parts of the globe, especially places where terrorism occurs on a daily basis or in jungle societies largely untouched by the western 'world.'
In Acts 17:6 some bibles translate the text as, 'The rulers of the city cried out, “These (Christians) have turned the world (oikoumene) upside down.” ' Meaning either the city or the Jewish faith upside down, but certainly not the whole globe. In fact, the translation would be closer to, “These have disturbed the region.” Kosmos is not in the Greek in this text but oikoumene instead.
'World' translations from various Greek words
The 1st and primary word translated 'world' is kosmos.In Strong's Concordance, the reference number for kosmos (world as in people/inhabitants) is G2889, the G representing Greek. The bible uses kosmos to mean localised people (not all the people on Planet Earth.)
Used 189 times in the New Testament and by far the most by John who uses it 102 times, in his gospel and letters. Matthew used it 9 times, Mark 3 and Luke 3 in the gospels. Only once in Acts. Of the letters, Paul used it the most with 9 times in Romans.
Why does John use it liberally and the others sparingly? Do the other writers use a different work to mean the same thing? Yes, sometimes where John uses kosmos, the others use oikumene.
The 2nd Greek word translated 'world' is oikumene. (G3625) However, 'residents of the land' is closer to the meaning. It may also refer to the Roman Empire. Eg “Caesar decreed that all the world (oikoumene) should be taxed.” (Luke 2:1) Even then, apparently there was no such tax throughout the Roman Empire at this time but only in Judea. So oikoumene may mean 'residents of the land of Israel.'
Used 15 times in the New Testament - Luke 3 times, Acts 5, Revelation 3, Hebrews 2, once in Romans, never by John or Mark.
A 3rd Greek word translated 'earth/land' is ge (G1093.) Usually it is translated either earth or land (and when translated earth, people assume that means Planet Earth.) However, this means 'dry land' as in the 'earth/soil of the ground.' It never means the planet.
Eg “Bethlehem in the land (ge) of Judah.” (Math 2:6) and “You are the salt of the land/soil/earth (ge)” (Math 5:13) “And he dug in the soil/earth (ge)” (Math 25:18) Seed sown in good soil, earth soil brings forth good fruit etc.
The Hebrew equivalent is erets – eg “And Elohim called the dry ground Land (erets) and the waters gathered he called Seas.” (Gen 1:10) Then the Land brought forth plants and the Seas brought forth fish life.
The final Greek word translated 'world' is aion. (G104) This a time period and always means 'an age.' So the 'end of the world' should be the 'end of the age.'
Used 128 times, mostly Revelation 28, Hebrews 15, John 13.
Kosmos in John's Writings (G2889)
John 18:20 Jesus said, “I spoke openly to the kosmos. Everywhere I taught in the synagogues and in the temple whereever the Judaists (Jews) convened, and in secret have I said nothing.” Here is the clearest text that kosmos (for John) means the Jewish people.
John 18:36-37. Jesus replied to Pilate, “My kingdom is not of this kosmos. If my kingdom were of this kosmos, then my servants would fight that I should not be delivered to the Jews.” There it is again. The kosmos is the kosmos of the Jews . “I came into the kosmos to bear witness to the truth.” But the Jews could not bear the truth and they had Jesus killed.
Most of John's references to kosmos are generalised statements by Jesus like, “I am the light of the kosmos.” (John 8:12 and 9:5) Only John uses this phrase about Jesus and only in these 2 instances (possibly also John 11:9.) Math 5:14 quotes it only once but of Jesus' disciples: “You are the light of the kosmos.” He likens this to a city set on a hill in the same verse. Jesus quotes these in the context of what the Mosaic Law meant in truth and quotes from the Prophets and Historical Books and so His context is Israel.
John 1:10 says “Jesus was in the kosmos and the kosmos was made (or came to be) by him and the kosmos knew him not.” If we substitute Judah for kosmos here, will it make sense? Jesus was in Judah and Judah was made by him and Judah knew him not. Yes, it makes perfect sense. Now let's try Russia. Jesus was in Russia and Russia was made by him and Russia knew him not. No, that doesn't make much sense at all. So I might conclude that Judah or Israel is John's meaning.
John 1:29 John the Baptist said of Jesus, “Behold the Lamb of Elohim who lifts away the sin of the kosmos.” He is referring to the prophets and Isaiah in particular in texts such as “Yahweh laid on Him the iniquity of us all.” (Isa 53:6). And “made His soul an offering for sin.” (Isa 53:10) And the context of this? “Thy maker is your master, Yahweh of masses His name, your redeemer, the holy one of Israel, the Elohim of the whole Land shall He be called.” (Isa 54:5) So the context of kosmos for John in 1:29 again is Israel.
John 4:42 and 1 John 4:14 speak of Jesus as the “Saviour of the kosmos.” Acts 13:23 states: “Of this man's seed (Kind David) has Elohim, according to His promise, raised to Israel a Saviour, Jesus.” This promise refers to passages like Isa 11:1 “Out of the stump of Jesse, a branch shall grow out of his roots.... Shout inhabitant of Zion for great is the holy one of Israel in your midst.” (Isa 12:6) The context for John's world in regard to a Saviour therefore is the people of Israel at the time of the Messiah.
John 6:14 The men said, “This is true that a prophet would come into the kosmos.” They are echoing Moses who said, “Yahweh Elohim will lift up a prophet from your midst, from your brethren like me...” (Deut 18:15). Moses came out of and for the people of Israel; the future prophet would likewise come out of and for the kosmos (people) of Israel.
John 7:7 “The kosmos cannot hate you but Me it hates because I testify about it that their works are evil.”
Jesus came to expose the corruption of the Judaist world and especially its leaders, not of the Roman world or any other civilisation. That's why he was born in Israel and only lived here. This is immediately evident in John 7:19 when Jesus said to the Jewish leaders, “Did not Moses give you the Law and yet none of keep the Law? Why do you seek to kill me?” So the kosmos Jesus relates to all the time, and which John is addressing, is Israel and Judaism in particular. It is the people of Judaism which wants to kill Jesus. No-one else wants to kill Jesus because Jesus isn't targeting anyone else because Jesus is the Messiah only of Israel, the children of Yahweh Elohim the holy one of Israel.
John 8:23 To the Jewish leaders Jesus said, “You are of this kosmos. I am not of this kosmos.” Jesus has told them their works were evil. The kosmos they live in and lead, is not the kosmos that Jesus lives in. “I speak to the kosmos things which I have heard from Him (the Father.)” (John 8: 26) The Father gave Jesus things to tell the people of Israel and their leaders.
John 9:5 Jesus said, “As long as I am in the kosmos, I am the light of the kosmos.” Once Jesus left, the kosmos of Israel would lose their Messiah and be back in darkness. Jesus came to rescue those of Israel who wanted to be rescued for he said, “I was only sent to the lost sheep of the House of Israel.” (Math 15:24)
John 9:39 Jesus said, “For judgment have I come into this kosmos so that the not seeing may see and the seeing be made blind.” Again referring to the Jewish leaders whom Jesus immediately reprimands using the same metaphor (v41.)
John 13:1 Jesus knew that his hour had come that “He should depart out of this kosmos to the Father, having loved His own who were in the kosmos, he loved them to the end.” Jesus was leaving Israel but His disciples remained there to complete the work Jesus began.
John 17:5 (and John 17:24) Jesus prays “...with the glory which I had with you before the kosmos was... before the foundation of the kosmos.” and 2 Sam 2:16 “Foundations of the world/tebel/inhabitants.”
The kosmos of Israel is a relatively recent phenomena in the history of the planet. It is only about 6000 years old. Moses in Genesis 1 recounts its creation of the Land (in Gen 1:10) lifted out of the depths of the waters (waters that already existed on Planet Earth in Gen 1:2) and of the new Sky above that new Land, and of its new inhabitants (Adam's descendants and then Noah out of whom the children of Israel came.) Before this (during the earlier history of this planet ) Jesus and the Father co-existed and loved each other.
John 17:14 Jesus said, “I have given them Your word and the kosmos has hated them because they are not of the kosmos even as I am not of the kosmos.” The corrupt Jewish leaders and unbelievers in Israel hated Jesus and His disciples. No-one else did. This is the state of the kosmos that John is talking about – corrupt Judaism.
John 17:21 Jesus prayed, “That the kosmos might believe that You have sent me.” That is, that Israel, Elohim's people of that generation might believe that Jesus was their Messiah sent from above.
John 18:20 Jesus said, “I spoke openly to the kosmos. Everywhere I taught in the synagogues and in the temple whereever the Judaists (Jews) convened, and in secret have I said nothing.” Here is the clearest text that kosmos means the kosmos of only the Jews.
John 18:36-37. Jesus replied to Pilate, “My kingdom is not of this kosmos. If my kingdom were of this kosmos, then my servants would fight that I should not be delivered to the Jews.” There it is again. The kosmos is the kosmos of the Jews. “I came into the kosmos to bear witness to the truth.” But the Jews could not bear the truth and they had Jesus killed.
I John 4:3 “The antichrist which you have heard would appear, even now is already in the kosmos.” This is how they knew it was the end because the Antichrist was already in the Jewish kosmos, as well as many false prophets (v1).
This concludes an overview of John's use of kosmos. I haven't quoted all the texts but there are enough here to see that John's context is the corruption of that generation of Judaism. This is reflected by Jesus in Luke 11:29, “This is an evil generation.” That evil generation was the kosmos Jesus was born into, and the kosmos that Jesus brought to task, and the kosmos that hated Jesus, and had Him killed.
CONCLUSION - JOHN 3:16
“For Yahweh Elohim thus loved His people (Israel) and so He gave His sole remaining Son so that whoever trusted in Him would not be destroyed (in the approaching judgment) but would have eternal life.”
Elohim had loved His people (children of Jacob) of every generation and this generation of Israel when Jesus lived was no exception. However, it was a corrupt generation and it would be the last.
Elohim had sent many sons and prophets beforehand but Israel had rejected them all. Now Elohim sent His last remaining son, His Messiah (Jesus/Yeshua) to redeem (by his death and resurrection) those children of Israel who desired to escape the corruption of their age, and to transport them to be a new people in the Sky and to a new age where sin and death no longer existed.
Caiaphas,the high priest lived to see Jesus come in the clouds as Jesus had warned him – “Soon you shall gaze at the Son of Man sitting out from the right side of power, and coming upon the clouds of Sky.” (Math 26:64)
The faithful Christians who had remained sinless to the end were taken to their new Home in the Sky by Jesus who came back to fetch them. Eternal life awaited them. “And you know that He was revealed that He might take away our sins, and in Him is no sin. Everyone who abides in Him does not sin.” (I John 3:5-6) This was a true description of His pure church. These sinless ones inherited eternal life.
The remainder of that corrupt age were judged and subsequently were destroyed when their cities (esp Jerusalem) were overrun and battered down and burned in 70AD by the Roman armies. Judaism lost its temple and Israel was no longer the child of Elohim. Israel under Yahweh Elohim ceased. “Everyone who sins has not seen Him nor known Him.” (I John 3:6) These sinning ones did not make it.
The new revived holy children of New Israel (in the New Land and New Sky and New Jerusalem) thereafter lived with Yahweh Elohim and Jesus in their residences in the Sky – 'My Father's House has many places to stay and I go to prepare a place for you.”.(John 14:2)
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JOHN 3:16
Commentary on John 3:1-21
and an in-depth bible study of KOSMOS in John's writings.
The vast majority of the modern church assume that John 3:16 means God loves everyone on Planet Earth. I grew up believing this and taught it in churches all my adult life. Here I will show that this interpretation is erroneous based on scripture, in particular John's use of kosmos.
Firstly, I shall make comments on each verse in John 3:1-21 to see the immediate context of verse 16. (Words in brackets are the Greek word with a secondary meaning in English based on Strong's Concordance. I am not a Greek scholar.)
Secondly, I shall examine the meaning of 'kosmos' (people/world/inhabitants) with regard to how John uses it in his gospel and letters.
Finally, I will offer a paraphrase and summary of John 3:16 based on these findings.
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Commentary on John 3:1-21
John 3:1 And there was a man (anthropos/manfaced) of the Pharisees named Nicodemus, a ruler (archon/chief) of the Jews (Ioudaios/Judaeans.)
Any verse that begins with 'and' or 'but', always refers to the preceding verse. In this case the preceding verse is John 2:24-25 which speaks about Jesus putting His trust in no person because he knew the inside of them all.
In light of this, and showing that even the Jewish rulers could not be trusted, John relates the account of Nicodemus, a Pharisee and ruler of the Judaeans (Jews.)
The word Jew is an English one. It is an abbreviation of Judaean, someone from the House of Judah who practices Judaism. The children of Jacob/Israel were formerly divided into 2 Houses – the northern House of Israel (Israelites but not Jews) and the southern House of Judah (Israelite Jews.)
Nicodemus (meaning 'victorious people') was a ruler of the Judaeans (Jews) and was from Galilee. (See John 7:52. "Aren't you also of Galilee?") Jews kept the laws of Judaism and attended the synagogues and were allowed into the main court of the Temple in Jerusalem. Non-Jewish Israelites were not allowed into that court but only into the Court of the Nations (which was for nations outside Jewish Israel.)
The Pharisees were a Jewish sect Another sect were the Sadducees. These 2 sects had differing views on certain things, such as events surrounding the Messiah, and the resurrection.
John 3:2 This man came to Jesus at night and said (epo) to Him, “Rabbi, we see (eido/know) that you are an instructor (didaskalos/teacher) come from Elohim (theos/God), for no one is able to do these signs (semeion/miracles) which you do unless Elohim (theos) should be accompanying (meta/with) him.”
Perhaps Nicodemus was afraid of being seen talking with Jesus during the day or perhaps both Jesus and he were busy during the day and this was the only time they could talk. The reason doesn't matter.
Nicodemus says all the right things but we know that Jesus knows the inside of each one and that they can't be trusted. So we may assume that Nicodemus is either lying or believes some of it. Again, it doesn't matter what Nicodemus does or doesn't believe, except for us to understand the context. It does matter what Jesus says in reply.
John 3:3 Jesus began to speak (apokrinomai/conclude for oneself) and said (epo) to him, “Truly, truly (amen/trustworthy), I relate (lego/say) to you, unless a person is born (gennao/procreated) from above (anothen/on a high place), he is not able to see (eido) the royalty (basileia/kingdom) of Elohim (theos.)”
Jesus makes it vitally clear to Nicodemus that being born and living in (Yahweh) Elohim is of the utmost importance and is the key to seeing His realm.
Stephen, a disciple of Jesus, was born from on high and saw the Father's Kingdom opened to him up in the sky the day he was stoned to death by the Jews. (Acts 7:55-56.)
I will continue to translate theos as Elohim in this commentary because that was the name Moses used for the most part, and sometimes he used Yahweh Elohim, the name of the Jewish God (but a name the Jews were not allowed to speak.)
John 3:4 Nicodemus said (lego) to Him, “In what way (pos/how) can a man be born, being aged (geron/old)? Can he come in a second (deuteros/second time) into his mother's womb (koilia/cavity) and be born?
Jesus' words make no sense to Nicodemus and that's because he does not have Yahweh Elohim accompanying him. A person outside His kingship will never grasp the fullness of the truth until they enter in. Nicodemus focuses only on what he knows and nowhere in his reply does he mention his God (even as Lord) despite having mentioned Elohim in verse 1. His mind is solidly logic based.
John 3:5 Jesus answered (apokrinomai), “Truly (amen), truly, I relate (lego/say) to you, unless a man is born of flowing water (hudor hudatos/shower of water) and of breath (pneuma/breeze), he cannot enter (eiserchomai) into the royalty (kingdom) of Elohim.
Again Jesus stresses how important this is especially for a leader of the Jews to understand – firmly, firmly! Flowing water is mentioned many times in the New Testament in regard to lakes and water baptism and washing hands and pitchers of water and drinking water, and the water that came out of Jesus at his death, living water, etc. Everyone had this water flowing through them.
Everyone has breath too but the Breath Jesus speaks about is a divinely empowered breath that infills a person when they repent and turn to Yahweh and He sends his holy Breath to them.
John 3:6 Born of the flesh is flesh, and born of the breath is breath.
Jesus clarifies his words. A person born of the body (sarx/flesh without the skin) is a body. A person born of the Breath is a breath.
John 3:7 Wonder not that I said (epo) to you, you must be born from above.
Wondering doesn't lead to conviction. Jesus tells Nicodemus not to wonder. Jesus reiterates that birth from above is crucial, meaning from the Sky where Elohim lives.
John 3:8 The Breath (pneuma) breathes hard (pneo/blows) where it chooses (thelo/determines), and you hear the sound (phone/tone) of it, however you cannot see (eido) from which source (pothen/whence) it comes, nor where it leads through (hupago). In this way (houto) is everyone born of the Breath.”
Here we discover the essence of Jesus' life. It is the very Breath of Yahweh Elohim. This Breath makes a sound like the wind except that it comes from above. It is not the natural wind nor natural breath. It was passed by breath from Yahweh Elohim to Jesus at Jesus' baptism when the Breath descended like a dove on Jesus. It was passed from Jesus to 10 of His apostles (not Judas or Thomas) at the Last Supper when Jesus breathed on them and said, “Receive the holy Breath.” (John 20:22)
John 3:9 Nicodemus answered and said (epo) to Him, “How can these things be?”
Jesus is telling Nicodemus either something he has never heard before or never known the answers to before.
John 3:10 Jesus answered and said to him, “Are you an instructor (didaskalos/teacher) of Israel and know (ginosko) not these things?
A teacher of the people of Israel should know these things that Jesus speaks about.
John 3:11 Truly, truly, I say to you, we talk (laleo/speak) what we see (eido) and testify (martureo/be a witness) what we gazed (horao/discerned) and you take (lambano/receive) not from our (hemon) evidence (marturia/testimony.)
Jesus doesn't expound here on who the 'we' are but since the 'we' are capable of talking to the Jewish leaders then it must be others of His disciples. The point isn't who they are but that they have seen something amazing and proved this through the signs and miracles of their actions. Despite this, Jesus said Nicodemus doesn't believe them which proves that what Nicodemus said in verse 2 isn't true. That he doesn't believe they are Elohim inspired..
John 3:12 If (ei) I have spoken (epo) to you upon Land (epigeios/soil, earthly) and you trust not, how shall you trust if (ean/in case) I tell you upon Sky (epouranios)?
In the future, Jesus will come in the clouds and instruct in the Sky where His Father lives. If Nicodemus doesn't trust Jesus' words here, then he won't when Nicodemus' Messiah reigns in the Sky.
Sky is where Yahweh Elohiom lives and where Jesus came from and goes to. It is a place created in Genesis 1 between the Land and the clouds (see Gen 1:7-8. "and Elohim called the expanse Sky") therefore it is not in outer space and it is close enough to walk up to if you have the ability to do this.
John 3:13 And no one (oudeis/not even one) has walked up (anabaino/gone up) to Sky (ouranos/elevation) if not (ei me/except) walked down (katabaino) from out of (ek ex) Sky the Son (uihos/child) of Man being in Sky.
Jesus says He is in the Sky (ie the Kingdom of Sky/Heaven) and only He can walk up or down.
John 3:14 But just as Moses elevated (hupsoo/lifted up) the snake (ophis/serpent) in the wasteland (eremos/lonesome wilderness), in this way (houto/so) must the Son of Man be elevated,
In Num 21:9 Moses elevated a bronze snake on a pole so that if anyone looked up at the snake on the pole after being bitten, that person would not die but live. Later in 2 Kings 18:4 it was broken because the children of Israel were worshipping the snake on the pole and not Yahweh Elohim.
Jesus uses the biblical account to show that He too is going to be raised up (by Yahweh Elohim) both on the cross at his death and into the Sky, and He goes on to explain more about this.
John 3:15 so that (hina/that) all (pas) trusting (pisteuo/have faith) in (eis/into) him (autos/himself) not (me) be destroyed (apollumi), but have (echo/hold) ages (aionios/perpetual/everlasting) life (zoe.)
Whoever trusted Jesus after His elevation would, like Him, live through many ages and not have their life/body destroyed.
John 3:16 For this reason (gar/because) Elohim (theos) thus (houto/in this way) loved (agapeo/breathed after) the people (kosmos/inhabitants/world) therefore (hoste/also how) He gave (didomi) His own (hautou/his) remaining born (monogenes/sole/only born) Son (uihos/child), so that all trusting in Him be not destroyedbut have ages life.
See verse 15 where the same latter phrase is used and each Greek word.
In the context of this chapter, the 'people' (inhabitants/world) are the people of Israel. Nowhere has it stated in this chapter that the teaching Nicodemus gives is to anyone except the people of Israel. The reference to Moses and the snake was in reference to the people of Israel looking up. The references to Elohim are to the Jewish God. Jesus was living on the Land of Israel. The Sky (which you could walk up to) was above Israel.
Yahweh Elohim gave His sole remaining son. He had other sons, but Jesus was the last remaining true son alive. Abraham who offered up his 'sole remaining son' (monogenes) Isaac, even though he already had another son (Heb 11:17 "monogenes"; and Gen 22:12 "only son.") Isaac was the only son of Sarah but was not Abraham's only son. He also had Ishmael. Yahweh Elohim called out Isaac from Abraham's family and gave him a blessed and special Sonship status over Ishmael. Likewise Jesus had other siblings but Yahweh Elohim called Jesus out and gave Him a special and unique Sonship status.
Jesus was elevated in stature to be the Messiah of Israel whom if they looked to him and trusted Yahweh Elohim, they would live and not be destroyed in the fast approaching wrath.
John 3:17 For this reason (gar) Elohim set apart (apostello/sent out) not (ou) His own Son among the people (kosmos) in order to judge (krino/decide) the people, but so that the people (kosmos) through (dia) Himself (autos) be safe (sozo/protected.)
True life through Jesus would protect the one trusting Him. Jesus came to keep that kosmos (His generation) safe from the coming destruction but Jesus knew only a small percentage would trust. (“Narrow is the path that leads to life and few that find it.” Math 7:14) That generation would suffer for the crimes against Yahweh Elohim of all the generations before it. “Upon you may come all the righteous blood shed upon the Land from the blood of Abel to Zacharias. Truly to you, all these things shall come upon this generation.”(Math 23:35-36)
John 3:18 He trusting in Him is not judged, but he not trusting is judged even now (ede/already), because he has not trusted in the name of the remaining born Son of Elohim.
The choice to trust Jesus or not was the judgment. Each person made their own judgment choice. Saftey was promised to the ones who chose to trust Him. The rest would not be protected in times to come and they would lose their lives in that age and therefore not have it in future ages either.
John 3:19 But (de) this is the judgment ruling (krisis/tribunal) that light (phos/luminosity) has come to the people (kosmos) and humans (anthropos) loved (agapao/breathed after) shadows (skotos/darkness) rather than light because their acts (ergon/work) were hurtful (poneros/evil.)
The reason people chose not to trust Jesus was because they were passionate about secretly harming others. So they remained hidden in the shadows.
John 3:20 Because all who practice (prasso/do continually) foulness (phaulos/wicked) hate (miseo/detest) the light and do not come towards (pros/forward to) the light, in case their own acts be exposed and convicted (elegcho/rebuked.)
People who mistreat others don't want to caught or sentenced, so they hide themselves from truth and from those who could help.
John 3:21 But the doers (poieo) of truth (aletheia) come towards the light so that their acts may be apparent (phaneroo/shine out) because (hoti) they are actioned in Elohim.”
People who lead honest lives which honour Yahweh Elohim are confident to have their lives revealed. They are the ones who have trusted Jesus.
John says in 1 John 3:9-10, "Whoever is born of Elohim does not do sin for his seed remains in Him and he cannot sin because he is born of Elohim. By this the children of Elohim are revealed and the children of Diabolos. Everyone not doing righteousness is not of Elohim..."
So John tells us that people are either children of Elohim or they are not, and their righteous acts, sourced in Elohim, prove which camp they are in. Those who trust Jesus "have passed from death to life." (1 John 3:14) There is no going back and forth between the two camps. Either a person is alive in Jesus or dead, either living without sin or living in sin.
JOHN 3:16
John 3:16 “For this reason, Elohim thus loved the people, and so gave His remaining born Son, that all trusting in Him be not destroyed but have ages of life.”
John 3:16 “For this reason (gar/because) Elohim in this way (houto/thus) loved (agapeo/breathed after) the people (kosmos) and so (hoste/therefore) He gave (didomi) His own (hautou) remaining born (monogenes/sole born) Son (uihos/child), that (hina/so that) all (pas) trusting (pisteuo) in Himself (eis autos) not be destroyed but have ages life.”
Background to future events ahead for the disciples
Wars between the Jews and the Romans were fast approaching. From around 66AD to the end of 70AD, most of the cities in Israel would be burned to the ground, including all of Jerusalem and its temple. Over a million Jews (Judaists) were going to die. Jesus wanted to protect and keep Yahweh Elohim's people safe from all this and the only way to do it was to make sure they were trusting and that they weren't in the firing line.
Jesus gave His own disciples strict instructions to get out of Jerusalem and into the hills the moment they saw armies surround the city (which the Roman armies did at the start of Passover in 70AD and laid seige to the city.) “When you see Jerusalem surrounded by armies then know that its desolation in nigh. Then let those in Judea flee to the hills...” Luke 21:20-21. This prophesy would have saved all His disciples (those who were still alive) when this happened.
Trust in Yahweh Elohim was crucial. Hence perhaps the reason Jesus had the conversation with Nicodemus one of the ruling Jewish elders. If Nicodemus could see and believe the evidence, then truth might prevail and many Israelies be saved and not destroyed in the wrath to come when Jerusalem was destroyed. We don't know what Nicoemus did with this new knowledge presented to him by Jesus, except that Nicodemus did try to get a fair trial for Jesus, and he visited Jesus' tomb later with fragrances.
In John 7:40-53 there was discussion among the Jews whether Jesus was a prophet or the Messiah or not. Nicodemus entered the discussion at the end (vv 50-52) and stated, "Does our Law judge a man before it hears him and knows what he does?" This was answered by someone who said Jesus couldn't be a prophet because no prophet came out of Galilee.
After Jesus was buried, Nicodemus came at night to the tomb and left "about 100 pound mixture of myrrh and aloes." (John 19:39) We don't know why nor what happened to Nicodemus after this.
The World = Kosmos (people/inhabitants)
This word normally translated 'world' (kosmos/people/inhabitants) is a pivotal word in this text.
If by 'world' John meant every person on Planet Earth from the time of Jesus forward, then that is one interpretation. If he meant every person on Planet Earth only at the time of Jesus, then that is another interpretation. If he meant all descendants of Jacob (ie the people/children of Israel), then that's another interpretation. And so on. The question is, which of these 'worlds' does the Bible say and mean, or does it mean something else?
The verse itself does not say, except that the 'God' being referred to is Yahweh Elohim who had always been the God of Israel.
The context of the chapter is the children of Israel and Jews in particular.
Next we need to look at John's use of kosmos throughout his writings.
When 9/11 happened, an American journalist said, “9/11 has changed the world.” What he meant was it had changed the American world. It didn't affect large parts of the globe, especially places where terrorism occurs on a daily basis or in jungle societies largely untouched by the western 'world.'
In Acts 17:6 some bibles translate the text as, 'The rulers of the city cried out, “These (Christians) have turned the world (oikoumene) upside down.” ' Meaning either the city or the Jewish faith upside down, but certainly not the whole globe. In fact, the translation would be closer to, “These have disturbed the region.” Kosmos is not in the Greek in this text but oikoumene instead.
'World' translations from various Greek words
The 1st and primary word translated 'world' is kosmos.In Strong's Concordance, the reference number for kosmos (world as in people/inhabitants) is G2889, the G representing Greek. The bible uses kosmos to mean localised people (not all the people on Planet Earth.)
Used 189 times in the New Testament and by far the most by John who uses it 102 times, in his gospel and letters. Matthew used it 9 times, Mark 3 and Luke 3 in the gospels. Only once in Acts. Of the letters, Paul used it the most with 9 times in Romans.
Why does John use it liberally and the others sparingly? Do the other writers use a different work to mean the same thing? Yes, sometimes where John uses kosmos, the others use oikumene.
The 2nd Greek word translated 'world' is oikumene. (G3625) However, 'residents of the land' is closer to the meaning. It may also refer to the Roman Empire. Eg “Caesar decreed that all the world (oikoumene) should be taxed.” (Luke 2:1) Even then, apparently there was no such tax throughout the Roman Empire at this time but only in Judea. So oikoumene may mean 'residents of the land of Israel.'
Used 15 times in the New Testament - Luke 3 times, Acts 5, Revelation 3, Hebrews 2, once in Romans, never by John or Mark.
A 3rd Greek word translated 'earth/land' is ge (G1093.) Usually it is translated either earth or land (and when translated earth, people assume that means Planet Earth.) However, this means 'dry land' as in the 'earth/soil of the ground.' It never means the planet.
Eg “Bethlehem in the land (ge) of Judah.” (Math 2:6) and “You are the salt of the land/soil/earth (ge)” (Math 5:13) “And he dug in the soil/earth (ge)” (Math 25:18) Seed sown in good soil, earth soil brings forth good fruit etc.
The Hebrew equivalent is erets – eg “And Elohim called the dry ground Land (erets) and the waters gathered he called Seas.” (Gen 1:10) Then the Land brought forth plants and the Seas brought forth fish life.
The final Greek word translated 'world' is aion. (G104) This a time period and always means 'an age.' So the 'end of the world' should be the 'end of the age.'
Used 128 times, mostly Revelation 28, Hebrews 15, John 13.
Kosmos in John's Writings (G2889)
John 18:20 Jesus said, “I spoke openly to the kosmos. Everywhere I taught in the synagogues and in the temple whereever the Judaists (Jews) convened, and in secret have I said nothing.” Here is the clearest text that kosmos (for John) means the Jewish people.
John 18:36-37. Jesus replied to Pilate, “My kingdom is not of this kosmos. If my kingdom were of this kosmos, then my servants would fight that I should not be delivered to the Jews.” There it is again. The kosmos is the kosmos of the Jews . “I came into the kosmos to bear witness to the truth.” But the Jews could not bear the truth and they had Jesus killed.
Most of John's references to kosmos are generalised statements by Jesus like, “I am the light of the kosmos.” (John 8:12 and 9:5) Only John uses this phrase about Jesus and only in these 2 instances (possibly also John 11:9.) Math 5:14 quotes it only once but of Jesus' disciples: “You are the light of the kosmos.” He likens this to a city set on a hill in the same verse. Jesus quotes these in the context of what the Mosaic Law meant in truth and quotes from the Prophets and Historical Books and so His context is Israel.
John 1:10 says “Jesus was in the kosmos and the kosmos was made (or came to be) by him and the kosmos knew him not.” If we substitute Judah for kosmos here, will it make sense? Jesus was in Judah and Judah was made by him and Judah knew him not. Yes, it makes perfect sense. Now let's try Russia. Jesus was in Russia and Russia was made by him and Russia knew him not. No, that doesn't make much sense at all. So I might conclude that Judah or Israel is John's meaning.
John 1:29 John the Baptist said of Jesus, “Behold the Lamb of Elohim who lifts away the sin of the kosmos.” He is referring to the prophets and Isaiah in particular in texts such as “Yahweh laid on Him the iniquity of us all.” (Isa 53:6). And “made His soul an offering for sin.” (Isa 53:10) And the context of this? “Thy maker is your master, Yahweh of masses His name, your redeemer, the holy one of Israel, the Elohim of the whole Land shall He be called.” (Isa 54:5) So the context of kosmos for John in 1:29 again is Israel.
John 4:42 and 1 John 4:14 speak of Jesus as the “Saviour of the kosmos.” Acts 13:23 states: “Of this man's seed (Kind David) has Elohim, according to His promise, raised to Israel a Saviour, Jesus.” This promise refers to passages like Isa 11:1 “Out of the stump of Jesse, a branch shall grow out of his roots.... Shout inhabitant of Zion for great is the holy one of Israel in your midst.” (Isa 12:6) The context for John's world in regard to a Saviour therefore is the people of Israel at the time of the Messiah.
John 6:14 The men said, “This is true that a prophet would come into the kosmos.” They are echoing Moses who said, “Yahweh Elohim will lift up a prophet from your midst, from your brethren like me...” (Deut 18:15). Moses came out of and for the people of Israel; the future prophet would likewise come out of and for the kosmos (people) of Israel.
John 7:7 “The kosmos cannot hate you but Me it hates because I testify about it that their works are evil.”
Jesus came to expose the corruption of the Judaist world and especially its leaders, not of the Roman world or any other civilisation. That's why he was born in Israel and only lived here. This is immediately evident in John 7:19 when Jesus said to the Jewish leaders, “Did not Moses give you the Law and yet none of keep the Law? Why do you seek to kill me?” So the kosmos Jesus relates to all the time, and which John is addressing, is Israel and Judaism in particular. It is the people of Judaism which wants to kill Jesus. No-one else wants to kill Jesus because Jesus isn't targeting anyone else because Jesus is the Messiah only of Israel, the children of Yahweh Elohim the holy one of Israel.
John 8:23 To the Jewish leaders Jesus said, “You are of this kosmos. I am not of this kosmos.” Jesus has told them their works were evil. The kosmos they live in and lead, is not the kosmos that Jesus lives in. “I speak to the kosmos things which I have heard from Him (the Father.)” (John 8: 26) The Father gave Jesus things to tell the people of Israel and their leaders.
John 9:5 Jesus said, “As long as I am in the kosmos, I am the light of the kosmos.” Once Jesus left, the kosmos of Israel would lose their Messiah and be back in darkness. Jesus came to rescue those of Israel who wanted to be rescued for he said, “I was only sent to the lost sheep of the House of Israel.” (Math 15:24)
John 9:39 Jesus said, “For judgment have I come into this kosmos so that the not seeing may see and the seeing be made blind.” Again referring to the Jewish leaders whom Jesus immediately reprimands using the same metaphor (v41.)
John 13:1 Jesus knew that his hour had come that “He should depart out of this kosmos to the Father, having loved His own who were in the kosmos, he loved them to the end.” Jesus was leaving Israel but His disciples remained there to complete the work Jesus began.
John 17:5 (and John 17:24) Jesus prays “...with the glory which I had with you before the kosmos was... before the foundation of the kosmos.” and 2 Sam 2:16 “Foundations of the world/tebel/inhabitants.”
The kosmos of Israel is a relatively recent phenomena in the history of the planet. It is only about 6000 years old. Moses in Genesis 1 recounts its creation of the Land (in Gen 1:10) lifted out of the depths of the waters (waters that already existed on Planet Earth in Gen 1:2) and of the new Sky above that new Land, and of its new inhabitants (Adam's descendants and then Noah out of whom the children of Israel came.) Before this (during the earlier history of this planet ) Jesus and the Father co-existed and loved each other.
John 17:14 Jesus said, “I have given them Your word and the kosmos has hated them because they are not of the kosmos even as I am not of the kosmos.” The corrupt Jewish leaders and unbelievers in Israel hated Jesus and His disciples. No-one else did. This is the state of the kosmos that John is talking about – corrupt Judaism.
John 17:21 Jesus prayed, “That the kosmos might believe that You have sent me.” That is, that Israel, Elohim's people of that generation might believe that Jesus was their Messiah sent from above.
John 18:20 Jesus said, “I spoke openly to the kosmos. Everywhere I taught in the synagogues and in the temple whereever the Judaists (Jews) convened, and in secret have I said nothing.” Here is the clearest text that kosmos means the kosmos of only the Jews.
John 18:36-37. Jesus replied to Pilate, “My kingdom is not of this kosmos. If my kingdom were of this kosmos, then my servants would fight that I should not be delivered to the Jews.” There it is again. The kosmos is the kosmos of the Jews. “I came into the kosmos to bear witness to the truth.” But the Jews could not bear the truth and they had Jesus killed.
I John 4:3 “The antichrist which you have heard would appear, even now is already in the kosmos.” This is how they knew it was the end because the Antichrist was already in the Jewish kosmos, as well as many false prophets (v1).
This concludes an overview of John's use of kosmos. I haven't quoted all the texts but there are enough here to see that John's context is the corruption of that generation of Judaism. This is reflected by Jesus in Luke 11:29, “This is an evil generation.” That evil generation was the kosmos Jesus was born into, and the kosmos that Jesus brought to task, and the kosmos that hated Jesus, and had Him killed.
CONCLUSION - JOHN 3:16
“For Yahweh Elohim thus loved His people (Israel) and so He gave His sole remaining Son so that whoever trusted in Him would not be destroyed (in the approaching judgment) but would have eternal life.”
Elohim had loved His people (children of Jacob) of every generation and this generation of Israel when Jesus lived was no exception. However, it was a corrupt generation and it would be the last.
Elohim had sent many sons and prophets beforehand but Israel had rejected them all. Now Elohim sent His last remaining son, His Messiah (Jesus/Yeshua) to redeem (by his death and resurrection) those children of Israel who desired to escape the corruption of their age, and to transport them to be a new people in the Sky and to a new age where sin and death no longer existed.
Caiaphas,the high priest lived to see Jesus come in the clouds as Jesus had warned him – “Soon you shall gaze at the Son of Man sitting out from the right side of power, and coming upon the clouds of Sky.” (Math 26:64)
The faithful Christians who had remained sinless to the end were taken to their new Home in the Sky by Jesus who came back to fetch them. Eternal life awaited them. “And you know that He was revealed that He might take away our sins, and in Him is no sin. Everyone who abides in Him does not sin.” (I John 3:5-6) This was a true description of His pure church. These sinless ones inherited eternal life.
The remainder of that corrupt age were judged and subsequently were destroyed when their cities (esp Jerusalem) were overrun and battered down and burned in 70AD by the Roman armies. Judaism lost its temple and Israel was no longer the child of Elohim. Israel under Yahweh Elohim ceased. “Everyone who sins has not seen Him nor known Him.” (I John 3:6) These sinning ones did not make it.
The new revived holy children of New Israel (in the New Land and New Sky and New Jerusalem) thereafter lived with Yahweh Elohim and Jesus in their residences in the Sky – 'My Father's House has many places to stay and I go to prepare a place for you.”.(John 14:2)
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