Research John 3:16 Use this research to understand the theological nuances of words.
This research provides a word-for-word theological breakdown of John 3:16 based on the King James Version (KJV) and the underlying Greek text (Textus Receptus).
John 3:16 (KJV)
"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."
Theological Word Study
The table below breaks down the key English words from the KJV, identifies the original Greek term, and explains the deeper theological nuance.
| English (KJV) | Greek Word | Definition | Theological Nuance |
| So | Houtō | In this manner; thus. | This indicates the degree and method of God's love. It is not just "so much," but "in this specific way"—sacrificially. |
| Loved | Agapaō | To love (divine, volitional). | This is not phileo (brotherly/emotional affection). Agapao is a love of the will, chosen and purposeful. Theologically, this highlights that God loved the world not because it was "lovable" or attractive, but because it is His nature to love. It is an active, self-giving love. |
| World | Kosmos | The orderly arrangement; the inhabitants of the earth. | In John’s theology, Kosmos often refers to humanity in rebellion—a world organized against God. The nuance is staggering: God did not just love the "elect" or the "righteous," but the very system that rejected Him. |
| Gave | Didōmi | To give; to bestow. | This implies a sacrificial gift. In the context of the Trinity, it refers to the Father delivering the Son up to death. It connects to the Old Testament picture of Abraham offering Isaac—a father sacrificing what is most precious. |
| Only Begotten | Monogenēs | Unique; only one of its kind. | Key Nuance: The KJV translates this as "only begotten," emphasizing the eternal generation of the Son from the Father. While the root genos implies "kind" or "class" (meaning Jesus is the unique Son, the only one of His kind, distinct from adopted believers), the theological weight here is that Jesus shares the exact same essence/nature as the Father. He is not a created being. |
| Whosoever | Pas ho | Everyone who; all the (ones). | This signifies the universal offer of the Gospel. It breaks down ethnic (Jewish/Gentile) and social barriers. The invitation is open to the entire Kosmos. |
| Believeth | Pisteuō | To have faith; to trust. | Grammatical Insight: The Greek verb is a present participle, meaning "one who is believing" or "continues to believe." It is not a one-time intellectual assent but a continuous, ongoing reliance. The preposition used is eis (into), implying believing into Him—a movement of trust that unites the believer to Christ. |
| Perish | Apollumi | To destroy; to be lost; to be ruined. | This does not necessarily mean "cease to exist" (annihilation). Theologically, it refers to "utter ruin" or being "lost" away from God's purpose and presence. It is the state of a life completely wasted and separated from the source of life. |
| Everlasting | Aiōnios | Eternal; agelong. | This word refers to both duration (unending) and quality (belonging to the Age to Come). It is life that exists outside of time constraints—the very life of God Himself. |
| Life | Zōē | Life (animate/spiritual). | The Greek language distinguishes between bios (biological/physical existence) and zōē (vitality, spiritual life). Jesus offers Zōē—the uncreated, indestructible life of God that death cannot touch. |
Key Theological Takeaways
The Nature of Faith (Pisteuo): The KJV "believeth" captures a dynamic relationship. It is not merely agreeing that Jesus exists; it is a continuous entrusting of one’s spiritual well-being into Jesus.
The Uniqueness of Christ (Monogenes): The term "only begotten" protects the deity of Christ. It establishes that while Christians are "sons of God" by adoption (creation), Jesus is the Son of God by nature (essence). He is exactly what the Father is.
The Contrast (Apollumi vs. Zoe): The verse presents a stark binary. There is no middle ground. A human being either faces total ruin (apollumi)—a life that fails to achieve its created purpose—or possesses the very life-force of God (zoe) that endures forever.
Next Step
Would you like to explore the Old Testament foreshadowing of this verse, specifically looking at the "Typology of Isaac" or the "Bronze Serpent" mentioned just prior in John 3:14?
This research explores the Old Testament foundations of John 3:16. Jesus did not introduce the concepts of "sacrificing a beloved son" or "looking to a lifted object for life" in a vacuum; He was pulling from deep typological threads that His Jewish audience (Nicodemus) would have instantly recognized.
1. The Typology of Isaac (Genesis 22)
The Foretelling of the Father's Love
In Genesis 22, God commands Abraham to offer his son Isaac. This event, known as the Akedah (Binding), is the primary emotional blueprint for the "Father giving the Son" aspect of John 3:16.
| Feature | Genesis 22 (Type) | John 3:16 (Fulfillment) | Theological Nuance |
| The Relationship | "Take now thy son, thine only (yachid) son..." (Gen 22:2) | "...gave his only begotten (monogenes) Son..." | Linguistic Link: The Hebrew yachid means "solitary" or "unique." Though Abraham had Ishmael, Isaac was the unique son of the promise. This mirrors monogenes—Jesus is the unique Son of the Father's essence. |
| The Action | Abraham "took the wood... and laid it upon Isaac his son." (Gen 22:6) | The Father gave the Son to carry the cross. | Substitution: In Genesis, Isaac carries the wood but is spared by a ram caught in a thicket. In John, Jesus is the Lamb provided by God (John 1:29) who is not spared, but becomes the substitute. |
| The Emotion | "Whom thou lovest..." (First mention of "love" in the Bible). | "For God so loved..." | The Law of First Mention: It is significant that the first time "love" appears in Scripture (Gen 22:2), it describes a father's love for a son he is asked to sacrifice. John 3:16 is the divine echo of this supreme test. |
| The Outcome | Abraham received Isaac back "in a figure" (Hebrews 11:19). | Jesus is resurrected from the dead. | Resurrection: Abraham believed God could raise the dead. John 3:16 promises "everlasting life" based on this power over death. |
2. The Bronze Serpent (Numbers 21)
The Foretelling of the Method of Salvation
Immediately before John 3:16 (in verses 14-15), Jesus explicitly links His mission to this event. Israel had sinned by "speaking against God" (murmuring), and God sent "fiery serpents" as judgment.
| Feature | Numbers 21 (Type) | John 3:16 (Fulfillment) | Theological Nuance |
| The Crisis | "Much people of Israel died" (Num 21:6) from snakebites. | "Should not perish..." | The Sting of Sin: The snake venom in Numbers represents the fatal "poison" of sin referenced in John. "Perish" (apollumi) is the spiritual equivalent of the physical death in the wilderness. |
| The Remedy | A serpent made of bronze (nechoshet) set on a pole. | The Son of Man lifted up (crucified). | The Paradox: Bronze in the OT typifies judgment (because it endures fire). The serpent was the image of their curse. Jesus "became sin" (2 Cor 5:21)—taking the image of our judgment upon Himself on the pole/cross. |
| The Action | "When he looketh (nabat) upon it, shall live." (Num 21:8) | "Whosoever believeth (pisteuo) in him..." | Linguistic Link: The Hebrew nabat means "to look intently" or "expectantly." It is not a casual glance. Jesus equates this "looking" with "believing." Faith is looking away from oneself (the wound) and fixing eyes entirely on God's remedy. |
| The Result | "He lived." (Physical survival). | "Have everlasting life." (Spiritual eternity). | Life from Death: In Numbers, life came by looking at a symbol of death. In John, eternal life comes by trusting in the death of Christ. |
Synthesis: The Two Tyologies Combined
John 3:16 is the theological merger of these two Old Testament streams:
From Isaac, we learn the Cost: Salvation required the Father to give His most unique, beloved treasure.
From the Serpent, we learn the Method: Salvation requires the sinner to "look" (believe) solely at the One bearing the judgment, rather than trying to heal their own wounds.
Next Step
Would you like to examine the "Nicodemus Context" to see why Jesus specifically chose the Serpent analogy for a Pharisee, or would you prefer to analyze the Greek grammar of "should not perish" to understand the nature of the alternative to life?
The Bronze Serpent in John 3:14-15
This video provides a deep dive into the specific context of John 3:16, explaining why Jesus quoted Numbers 21 to Nicodemus and how the grammar connects the two passages.
This research analyzes the specific Greek grammar underlying the phrase "should not perish" in John 3:16. The English phrase translates the Greek μὴ ἀπόληται (mê apolêtai).
A detailed grammatical dissection reveals that this is not a threat of "ceasing to exist," but rather a warning of total ruin.
1. The Root Word: Apollumi (ἀπόλλυμι)
Definition: To destroy, to lose, to ruin.1
The KJV translates this as "perish."2 In modern English, "perish" often implies annihilation (disappearing into nothingness). However, the Greek apollumi functions differently.
The "Ruined Vessel" Metaphor: In Greek literature and usage (including the New Testament), apollumi is used to describe things that are still present but have become useless or ruined for their intended purpose.
Example: In Luke 5:37, when new wine bursts old wineskins, the wineskins "perish" (apolluntai). They do not vanish from the earth; they are simply torn, ruined, and can no longer hold wine.
Theological Implication: The "alternative to life" is not non-existence. It is a state of existence where the human soul is "ruined"—rendered incapable of fulfilling its created purpose (which is to contain the life of God).
2. The Tense: Aorist vs. Present
The Sharp Contrast of Destinations
There is a striking grammatical mismatch in the verse that the English translation smooths over. John uses two different verb tenses to contrast the two distinct fates.
| Phrase (English) | Greek Verb | Tense | Meaning of the Tense |
| "Should not perish" | Apolêtai | Aorist (Subjunctive) | Snapshot / Punctiliar: The Aorist tense views an action as a complete, definitive event or "whole." It suggests a final, decisive point of ruin. It is the "end of the road." |
| "But have..." | Echê | Present (Subjunctive) | Continuous / Linear: The Present tense implies ongoing, habitual action. It translates literally as "should keep on having everlasting life." |
Grammatical Insight: The grammar paints a picture of two distinct realities. "Perishing" is presented as a tragic destination (a finalized state of ruin), while "having life" is presented as a journey (a continuous, unending flow of vitality).
3. The Voice: Middle Voice
The Internal Nature of the Ruin
The form apolêtai is in the Middle Voice (specifically, it acts intransitively here).
Active Voice: "God destroys him."
Passive Voice: "He is destroyed by an outside force."
Middle Voice (Intransitive): "He perishes."
The Nuance: The grammatical voice suggests that this ruin is not necessarily an act of direct violence from God (like a lightning bolt), but the natural, intrinsic result of being separated from the source of life. A branch that is disconnected from the vine "perishes" (apollumi) simply because it has no sap. It ruins itself by virtue of its disconnection.
Summary of the Alternative
Based strictly on the Greek grammar, the alternative to "Everlasting Life" is Definitive Ruin.
If Zoe (Life) is a continuous river of connection with God, Apollumi (Perish) is the ship wrecking against the rocks—broken, unfit for sailing, and stripped of its function, yet definitively and tragically real.
Next Step
Now that we have defined the "negative" (Perish) and the "positive" (Life), would you like to analyze the specific Greek word for "Life" (Zoe) to see how it differs from biological existence (Bios), or explore the "Whosoever" to understand the scope of this offer?
This research analyzes the specific Greek word for "life" used in John 3:16—Zoe (Ζωή)—and contrasts it with the other common Greek word for life, Bios (Βίος), to reveal the precise nature of the promise.
In English, we use the single word "life" to cover everything from a heartbeat to a spiritual experience. Greek, however, makes a critical distinction.
1. The Comparative Analysis: Bios vs. Zoe
The following table breaks down the difference between the word Jesus could have used and the word He did use.
| Feature | Bios (The Word Not Used) | Zoe (The Word Used in John 3:16) |
| English Derivatives | Biology, Biography, Antibiotic. | Zoology, Protozoa. |
| Definition | Physical existence; the period of duration of life; the means of sustaining life (livelihood/wealth). | The absolute principle of life; life as God has it; vitality; spiritual animation. |
| Nature | Finite & Decaying. It has a beginning and an end. It is dependent on food, water, and air. | Infinite & Self-Sustaining. It is uncreated and indestructible. It is the very essence of God. |
| Biblical Usage | "The cares and riches and pleasures of this life (biou)..." (Luke 8:14) | "In him was life (zoe); and the life was the light of men." (John 1:4) |
| The Nuance | Bios is merely "existing." It is the life we share with plants and animals. It is quantitative (measured in years). | Zoe is "living." It is the life we share with the Trinity. It is qualitative (measured by depth and connection). |
2. The Theological "Shock": Why Zoe Matters
If John 3:16 had promised "Everlasting Bios," it would be a curse.
Eternal Bios would mean living in a decaying physical body forever—trapped in a fallen world, aging but never dying. This is essentially the concept of a zombie or the curse of Tithonus in Greek mythology.
Eternal Zoe is different. By using Zoe, Jesus is promising the injection of a new species of life into the human spirit.
A. The Source of the Life
Bios is given by parents through natural generation. Zoe is given by God through regeneration (being "born again," as mentioned in John 3:3).
Key Insight: You do not possess Zoe naturally. You possess Bios by birth; you receive Zoe by faith. This explains why Jesus says one must "have" (receive/possess) everlasting life—it is an external gift added to your existence.
B. The Definition of Zoe in John
Jesus actually defines Zoe explicitly later in this same Gospel.
"And this is life eternal (zoe aionios), that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17:3)
Here, Zoe is defined not as "living forever" (duration), but as relationship (connection).
Bios = Functioning biology.
Zoe = Knowing God.
3. The Practical Distinction
To understand the difference, consider a person on life support in a hospital versus a person fully engaged in a loving marriage.
The patient on life support has Bios. Their heart beats; their cells divide. They are biologically "alive."
The person in the relationship has Bios (their heart beats) plus Zoe (vitality, purpose, connection, and joy).
The Theological Conclusion:
When John 3:16 says believers "have everlasting life," it does not mean their biological heart will beat forever (Bios). It means the spiritual connection to God (Zoe) that begins the moment they believe cannot be interrupted by physical death. When Bios fails (death), Zoe continues unimpeded.
Next Step
We have covered the Subject (God), the Action (Love/Gave), the Object (World/Whosoever), and the Result (Life vs. Perish).
Would you like to synthesize this into a final expository summary of the verse, or would you like to investigate the cultural context of Nicodemus (the original recipient) to see why this distinction between Bios and Zoe would have shattered his worldview?
This research investigates the cultural and theological profile of Nicodemus to explain why the Bios/Zoe distinction was not just a new idea, but a worldview-shattering shock.
To a man like Nicodemus, John 3:16 was not a comforting verse about God's love; it was a radical deconstruction of everything he believed about his own standing with God.
1. The Profile: Who was Nicodemus?
John 3:1 and 3:10 give us his résumé. He wasn't just a religious man; he was the pinnacle of the Jewish religious system.
A Pharisee: A member of the strictest sect, dedicated to the preservation of the Law.1
A "Ruler of the Jews": A member of the Sanhedrin (the Jewish Supreme Court).2 He held political power.3
"The" Teacher of Israel: The Greek article (ho) suggests he was a preeminent scholar, perhaps akin to a senior theologian or widely respected professor.4
2. The "Bios" Confidence: The Genealogy Trap
The primary reason the Bios/Zoe distinction shattered Nicodemus's worldview lies in the Jewish understanding of "The World to Come" (Olam Ha-Ba).
The Prevailing Assumption:
First-century Pharisees generally believed that all Israel had a share in the world to come simply by virtue of being born Jewish.
The Logic: If you possess the Bios of Abraham (biological descent), you automatically possess the Life of God.
The Saying: The Talmud later codified this sentiment: "All Israel have a portion in the world to come" (Sanhedrin 10:1).5
The Shattering Truth of John 3:
When Jesus tells Nicodemus, "Ye must be born again" (John 3:7), He is effectively saying: "Your Bios is useless here."
Being born of Abraham (Bios) is flesh. "That which is born of the flesh is flesh" (John 3:6).
To enter the Kingdom, you need a different kind of life (Zoe) that cannot be inherited from ancestors.
The Shock: Nicodemus thought his birth certificate was his ticket. Jesus told him his birth certificate was irrelevant.
3. The "Kosmos" Shock: The Scope of God's Love
John 3:16 says, "God so loved the world (Kosmos)."6
The Pharisaic Worldview:
The world was divided strictly into two camps: Jews (The Holy) and Gentiles (The Dogs/Sinners).
Many apocalyptic writings of that time expected the Messiah to come and judge the Gentiles while vindicating Israel.
"Light" was for the Jews; "Darkness" was for the nations.
The Shattering Truth:
By stating God loved the Kosmos (the whole, rebellion-soaked system, including Gentiles), Jesus obliterated the exclusive Jewish claim to God’s favor.
For Nicodemus, the idea that God loved the Roman oppressors or the pagan Greeks with the same agape love He had for a Torah-observing Pharisee was scandalous.
It moved the qualification for salvation from Ethnicity (Jewish Bios) to Faith (Believing).
4. The "Lifted Up" Scandal: The Messiah's Method
As a teacher of the Law, Nicodemus knew Deuteronomy 21:23: "He that is hanged is accursed of God."7
The Pharisaic Expectation:
The Messiah would be a conquering King (like David) who would defeat Rome and establish Jerusalem's glory. He would be "lifted up" to a throne.
The Shattering Truth:
Jesus connects the "Son of Man" to the Bronze Serpent—a cursed object "lifted up" on a pole (John 3:14).8
Jesus is redefining "glory." The Messiah will not be "lifted up" to a golden throne to kill Romans, but to a wooden cross to die for them.
For a Pharisee, a crucified Messiah was a contradiction in terms. It meant the Messiah would become a curse. This required Nicodemus to completely reimagine how God interacts with sin.
Summary: The Reconstruction of Nicodemus
Nicodemus came to Jesus at night as a man full of Bios—rich in heritage, political power, and religious intellect. He left having been told that none of it counted toward Zoe.
The evidence suggests this eventually broke through to him. By John 19:39, Nicodemus comes out of the shadows, bringing a king's ransom in spices to bury Jesus' body—publicly identifying with the "cursed" man on the pole, and finally choosing the Zoe of Christ over the Bios of the Sanhedrin.
Next Step
We have thoroughly dissected the theology, the typology, the grammar, and the cultural context. Would you like me to now generate a sermon outline or a teaching guide based on all this research, structured for a specific audience (e.g., beginners, skeptics, or mature believers)?
Here is a comprehensive expository sermon outline based on the theological, linguistic, and historical research we have compiled.
Title: The Scandal of Love
Text: John 3:1-16
Theme: Moving from biological existence (Bios) to spiritual vitality (Zoe) through the cost of the Son.
Target Audience: Suitable for a general congregation, but with enough depth for mature believers.
I. Introduction: The Night Visitor
The Scene: Introduce Nicodemus coming to Jesus by night.
The Profile: He is rich, powerful, religious, and "The Teacher of Israel." He has everything a man could want in terms of Bios (status, wealth, heritage).
The Conflict: He thinks he is safe because of his genealogy (Abraham’s seed).
The Shock: Jesus stops him at the door and essentially says, "Your résumé is impressive, but it’s useless here. You need a new kind of life."
Transition: John 3:16 is not just a "nice verse"; it is Jesus dismantling Nicodemus's worldview and rebuilding it on a new foundation.
II. The Object: The Scandal of the "Kosmos"
Text: "For God so loved the world..."
The Insight:
Nicodemus expected God to love the righteous, the Jew, the religious.
Greek Word: Kosmos. The world organized in rebellion against God.
The Nuance: God did not wait for the world to clean itself up. He loved the Kosmos while it was still hostile.
Application: We often think we must be "lovable" before God accepts us. The "So" in "So loved" tells us the degree of His love covers even the rebellious system we live in.
III. The Cost: The Shadow of Moriah
Text: "...that he gave his only begotten Son..."
The Typology (Isaac):
Take the audience back to Genesis 22 (Abraham and Isaac).
Remind them of the first mention of "love" in the Bible: A father sacrificing his son.
Greek Word: Monogenes (Unique, One of a Kind). Jesus is the "Isaac" of the Trinity—the unique, beloved One.
The Difference: On Mount Moriah, God stopped Abraham's hand. On Calvary, God did not stop the execution. He gave the Son.
Application: Salvation is free to us, but it was infinitely expensive to the Father.
IV. The Condition: The Look of Faith
Text: "...that whosoever believeth in him..."
The Typology (The Serpent):
Reference Numbers 21 (The Bronze Serpent).
Israel was dying from snakebites (the poison of sin). They couldn't heal themselves.
God’s cure was bizarre: "Look at the bronze snake on the pole."
The Greek Connection: Pisteuo (Believe) is equated with "Looking."
It isn't doing, working, or climbing. It is looking away from your wound and staring at God's remedy.
Application: Faith is not an intellectual exam; it is a gaze of trust. "I am trusting the Man on the cross more than I trust my own ability to be good."
V. The Alternative: Total Ruin
Text: "...should not perish..."
The Greek Insight: Apollumi.
Clarify that this doesn't mean "poof, you disappear."
It means "Ruin" or "Waste." Like a wineskin that bursts or a ship that wrecks.
The Aorist Tense: It portrays a definitive end. A life that ends in "waste"—never fulfilling the purpose for which it was created.
Application: A life without Christ isn't just "bad"; it is a wasted opportunity to know the Creator. It is a vessel that never holds wine.
VI. The Promise: A New Species of Life
Text: "...but have everlasting life."
The Greek Distinction: Bios vs. Zoe.
Bios: Biological life. It runs out. It gets tired. It dies. (Nicodemus had plenty of this).
Zoe: The uncreated, indestructible life of God.
The Exchange: Christianity is not about fixing up your Bios (making you a nicer person). It is about the infusion of Zoe (God's very nature) into your spirit.
Grammar Note: The verb "have" is in the Present Tense—"Keep on having." It starts now, not when you die.
VII. Conclusion: The Nicodemus Choice
Summarize the two paths:
The Path of Perishing: Keep trusting your Bios, your efforts, and your résumé. End in Apollumi (Ruin).
The Path of Life: Look to the Son. Receive Zoe.
Closing Image: Nicodemus eventually bringing spices to the tomb (John 19). He finally understood that the death of that "Only Begotten Son" was the source of Life.
Call to Action: "Stop looking at your wounds (sin) or your résumé (works). Look at the Son and live."
Next Step
Would you like me to generate a discussion guide with questions for a small group study based on this sermon, or perhaps a prayer of response that aligns with the "Looking/Believing" theology?
Here is a Small Group Discussion Guide based on the "Scandal of Love" sermon. This guide is designed to move the group from intellectual understanding to personal application.
Small Group Discussion Guide: The Scandal of Love
Scripture Focus: John 3:1-16
Main Idea: Salvation is not about improving our biological life (Bios) through effort, but receiving a new kind of spiritual life (Zoe) through trust.
I. Icebreaker: The "Spiritual Résumé"
(Goal: To get the group thinking about the human tendency to rely on qualifications.)
Question: If you had to write a "résumé" to get into heaven based on your own merits, what is one "qualification" or "good deed" you might be tempted to list? (e.g., "I volunteer," "I’m honest," "I grew up in church.")
Transition: Tonight, we are looking at a man who had the perfect résumé—and Jesus told him to tear it up.
II. Into the Text: The Night Visitor
Read John 3:1–7 aloud.
1. The Profile:
Nicodemus was a Pharisee, a Ruler, and a Teacher. In today’s terms, he was a celebrity pastor, a Supreme Court justice, and a wealthy philanthropist rolled into one.
Discussion: Why is it so shocking that Jesus told this specific man he needed to be "born again"? What does this tell us about "religious" people versus "saved" people?
2. The Confusion:
Nicodemus asks, "Can a man enter a second time into his mother's womb?" He is thinking biologically.
Discussion: Why do you think it is so hard for humans to stop thinking about the physical (Bios) and start understanding the spiritual (Zoe)?
III. Deeper Dive: The Key Words
(Use the insights from the sermon to guide this section.)
3. Bios vs. Zoe (The Two Lives):
Leader Note: Explain that Bios is physical life (which decays), and Zoe is God’s life (which is eternal).
Discussion: Jesus doesn't offer to patch up our Bios; He offers to replace it with Zoe. How does this change the way we view the goal of Christianity? Is it about "being a better person" or "being a new species"?
4. The "Kosmos" (The World):
Read John 3:16. The word for "world" is Kosmos—a system organized in rebellion against God.
Discussion: Nicodemus thought God only loved the "elect" or the "righteous." How does it make you feel to know God loves the system that hates Him? Who is the "unlovable" person or group in our modern Kosmos that we often forget God loves?
IV. Old Testament Connections
Read Numbers 21:8–9 and John 3:14–15.
5. The Serpent and the Look:
In the wilderness, the cure for the poison was simply to look at the bronze serpent. Not to fight the snakes, not to make medicine, but to look.
Discussion: Jesus says "believing" is just like "looking." Why is "just looking" so difficult for us? Why do we prefer to "do something" to fix our sin?
6. The Isaac Connection:
Reference Genesis 22. God told Abraham to offer his "only" son, then stopped him. In John 3:16, God offers His "only" Son and doesn't stop.
Discussion: How does the story of Abraham and Isaac help you understand the emotional cost of the Cross for the Father?
V. Application: Avoiding "Ruin"
7. Redefining "Perish" (Apollumi):
We learned that "perish" means to be "ruined" or "wasted"—like a ship that hits the rocks and can no longer sail.
Discussion: Instead of thinking of "perishing" only as fire and brimstone, think of it as a "wasted life." What does a "wasted life" look like in our culture today, even if it looks successful on the outside?
8. Personal Reflection:
In what area of your life are you currently relying on your own energy (Bios)—trying to grind it out, fix it yourself, or be "good enough"?
What would it look like to invite God’s Zoe (His power and life) into that specific situation this week?
VI. Closing Prayer
Focus:
Confess where we have relied on our "résumés" or Bios.
Thank the Father for the "scandalous" love that gave the Son.
Ask for the grace to "look and live"—trusting Jesus more than our own efforts this week.
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