The War that Waits

In the previous posts we paused to look back to the historical currents that shaped Japan in the 19th and 20th centuries. The posts were an attempt to provide a sense of the influences, perspectives, aspirations, and national identity that formed Japan to see its destiny as the leader of an Asia-Pacific region – and the rise of nationalism and militarism that were the means to accomplish its vision. The posts also pointed to the body-politics that was Japan: a divine Emperor, a civil government that resembled Britain, a constitution that assured a premier place for the military, and yet a great deal of uncertainty on how it all was governed. Historians agree about many things, but not the role of the Emperor, especially his degree of responsibility and decision authority for the war that engulfed the Asia-Pacific region in 1941.

Returning to the timeline of the unfolding war, in general, we have not gone into detail about naval and land battles. We have spoken about key engagements and their impact on the shape and prosecution of the war: Saipan (strategic importance and civil deaths) and a post, Battles that Changed War Strategy (Biak, Peliliu, and the air battles at Philippine Sea and Formosa) which pointed to the changing tactics and objectives of Japan as the war approached the home islands. The implications of all this was hinted at in the post Ketsu-Go outlining the strategic and tactical defense of the home islands.

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God so loved the world…

For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. 

Verse 16 provides the link between the two parts of the discourse. It sums up vv. 14-15 by reiterating the salvific dimensions of Jesus’ death, but moves the argument forward with its reference to God’s love. God gave Jesus to the world because God loves the world.

The verb translated “give” (didōmi) is regularly used in the Fourth Gospel to describe God as the source of what Jesus offers the world (3:35; 5:22, 26, 36). John 3:16 is the only place in the Fourth Gospel that says God “gave” his Son to the world; the more common expression is that God “sent” Jesus, as in 3:17. (Two Greek verbs meaning “to send” [pempō and apostellō are used interchangeably see 3:17; 4:34; 5:23-24, 30, 36-37; 6:38.) “send” Jesus is more clearly associated with will for the world, whereas didōmi seems to be used in 3:16 to underscore that the incarnation derives from God’s love for the world as well as from God’s will.

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