João 3
A.T. Robertson · Citado em PreceptAustin
João 3
Robertson adds that "Nicodemus is an instance of Christ's knowledge of men (John 2:25+) and of one to whom he did trust himself unlike those in John 2:24+. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods). (Word Pictures in the New Testament) Nicodemus was religious (Jn 3:1), respected (Jn 3:1, 10), restless (Jn 3:2) and reluctant (Jn 3:4, 9). There was a man of the Pharisees - Man is interesting because in a very real sense Nicodemus comes as a representative of man (and woman) every born! He belonged to this religious group, the most influential of the three major Jewish sects (cf Sadducees and Essenes). We first read about the Pharisees in the second century B.C. (see Josephus Antiquities 13.10.5–6). The Pharisees were "supernaturalists" for they believed in the resurrection, the existence of angels and demons (Lk 20:27+; Acts 23:6–9+), predestination, free will, and the validity of both the written and the oral law. Politically Pharisees were generally more conservative than the Sadducees, but on the other hand religiously they were more liberal due to their acceptance of the oral law. Sadly they were supernaturalistic hypocrites for they were "like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness." (Mt 23:27) So Nicodemus was a learned man in contrast to most of Christ's followers who were unlearned and ignorant men (cf Acts 4:13KJV+)! As Matthew
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Robertson - Nicodemus was probably familiar with the notion of re-birth for proselytes to Judaism for the Gentiles, but not with the idea that a Jew had to be reborn. But “this stupid misunderstanding” (Bernard) of the meaning of Jesus is precisely what John represents Nicodemus as making. Gary Burge - Nicodemus’s second question (3:4) is either wistful (“Can human nature really be changed? Can we really start over?”) or cynical (“And I should return to my mother’s womb? I don’t think so.”). Above all it shows that Nicodemus is outside the kingdom and that he cannot penetrate its deeper truths. Thus Jesus must explain more fully (3:5–8). Divine birth is now explained as birth “of water and the Spirit.” (Borrow John - The NIV Application Commentary) Charles Swindoll has a less commonly espoused interpretation of Nicodemus' questions - When Nicodemus heard the new requirement, “must be born anōthen,” he deliberately focused on the “again” nuance of the phrase. Perhaps with tongue in cheek, he stretched the image out of shape. Don’t forget; this is no imbecile sitting across from Jesus. This is a brilliant theologian, skilled in the art of debate, addressing what he undoubtedly saw as a young upstart. His question said, in effect, “What a ludicrous proposition!” Jews in his day called Gentile converts to Judaism “newborn children,” a charming expression for those who had just begun their new life as “sons of the covenant” and heirs to the blessings of Abraham’s offspring. Men were circumcised and all converts were baptized in water. Nicodemus didn’t misunderstand Jesus’ imagery; he objected to the notion that only Gentile converts can take part in the coming earthly kingdom under the Messiah. This would leave Jews—the very people God had preserved for Himself through the centuries (Ps 106:5; 135:4)—out of the promises made to Abraham (Gen. 12:1-3; 15:18-21). (Borrow Insights on John ) He cannot enter a second time into his mother's womb and be born, can he?" - The grammar of this question calls for a negative response. Of course not! Lenski paraphrases Nicodemus as if he would say " “I know you cannot and do not mean that!” or, “That much I see.” He clearly perceives that Jesus has in mind some other, far higher kind of birth." Nicodemus knew that literal physical birth a second time was an impossibility. Jesus is in effect backing Nicodemus into a corner. He knew Nicodemus like all Jews wanted to enter the Kingdom of God, and here it looked to Nicodemus as if Jesus were making entrance into the Kingdom of God something that could not be achieved by human effort. MacArthur agrees commenting that Jesus "was making entrance into the kingdom contingent on something that could not be obtained through human effort." Too Late To Change? Nicodemus said to [Jesus], “How can a man be born when he is old?” —John 3:4 Today's Scripture & Insight: John 3:1-8,13-16 There are sayings in many languages about the difficulty of changing long-established habits. In English, “You can’t teach an old dog new tricks.” In French, “Ce n’est pas à un vieux singe qu’on apprend à faire la grimace” (You can’t teach an old monkey how to pull a funny face). In Spanish, “El loro viejo no aprende a hablar” (An old parrot can’t learn to speak). When Jesus told Nicodemus that he must be “born again” to “see the kingdom of God,” he replied, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” (John 3:3-4). Professor and author Merrill Tenney suggests that Nicodemus was saying, in effect, “I acknowledge that a new birth is necessary, but I am too old to change. My pattern of life is set. Physical birth is out of the question and psychological rebirth seems even less probable . . . . Is not my case hopeless?” (Borrow The Expositor's Bible Commentary) Jesus’ reply included these words, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (v.16). That is the offer of new life and a new beginning for anyone, young or old. Father, old habits are hard to break, new ones are harder to learn, and sometimes we don’t want to do either. Thank You for Your faithfulness to continue teaching us new ways, Your ways. Because God is powerful, change is possible. John 3:5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God NET John 3:5 Jesus answered, "I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. GNT John 3:5 ἀπεκρίθη Ἰησοῦς, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. NLT John 3:5 Jesus replied, "I assure you, no one can enter the Kingdom of God without being born of water and the Spirit. KJV John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. ESV John 3:5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. NIV John 3:5 Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. ASV John 3:5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God! CSB John 3:5 Jesus answered, "I assure you: Unless someone is born of water and the Spirit, he cannot enter the kingdom of God. NKJ John 3:5 Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. NRS John 3:5 Jesus answered, "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. YLT John 3:5 Jesus answered, 'Verily, verily, I say to thee, If any one may not be born of water, and the Spirit, he is not able to enter into the reign of God; NAB John 3:5 Jesus answered, "Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit. NJB John 3:5 Jesus replied: In all truth I tell you, no one can enter the kingdom of God without being born through water and the Spirit; GWN John 3:5 Jesus answered Nicodemus, "I can guarantee this truth: No one can enter the kingdom of God without being born of water and the Spirit. BBE John 3:5 Jesus said in answer, Truly, I say to you, If a man's birth is not from water and from the Spirit, it is not possible for him to go into the kingdom of God. Truly. Jn 1:51. Unless. Mt 4:9. born. Jn 3:3. Is 44:3, 4. Ezek 36:25-27. Mt 3:11. Mk 16:16. Ac 2:38. Ep 5:26. Ti 3:4-7. 1 Pe 1:2. 3:21. 1 Jn 5:6-8. of water. Jn 1:33. 7:38. 13:10. Ps 119:9, 11. Ezek 36:25. Mk 16:16. Ac 1:5. 2:38. 8:36. 10:47. 11:16. 22:16. Ep 5:26. Ti 3:5. He 10:22. 1 Pe 1:23. 3:20. 2 Pe 3:5, 6. 1 Jn 5:6, 8. Rev 22:1, 17. and. Jn 1:13, 6:63. Mt 3:11. Mk 16:16. Ro 8:2. 1 Co 2:12, 6:11. 1 Jn 2:29, 5:1, 6-8. Spirit. Lk 1:17. Jn 6:63. Ezek 36:26, 27. Mt 3:16. 1 Co 15:45. cannot enter. Mt 5:20. John 18:3. 28:19. Lk 13:3, 5, 24. Acts 2:38. 3:19. Ro 14:17. 1 Co 6:9, 10. 2 Co 5:17, 18. Gal 6:15. Ep 2:4-10. 2 Th 2:13, 14. the kingdom. Jn 3:3. Mt 8:11, 12. 21:43. John 3 Resources - Multiple Sermons and Commentaries NOT REFORMATION BUT RADICAL CONVERSION Jesus answered, "Truly, truly, I say to you - Truly, truly (amen, amen) underscore the gravity of what follows and is used 3 times in this interchange Jn. 3:3; Jn. 3:5; Jn. 3:11. All three uses speak of the solemn affirmation of the truth that follows. Truly, truly is Jesus' seal of certainty regarding what He is going to say. Kenneth Gangel says that Jesus' "second answer must have hit Nicodemus directly between his theological eyes. Verse 3 deals with the source of the new birth, and verse 5 talks about the process." Or as James Montgomery
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Robertson - Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke....(adding that) the Holy Spirit works His own way beyond our comprehension even as men even yet do not know the law of the wind. When Jesus used this symbol, Nicodemus should have recalled the famous prophetic passage in Ezekiel 37:1-14+. In that passage the prophet Ezekiel saw a valley full of dead bones, but when he prophesied to the wind, the Spirit came and gave the bones life. Notice it was the combination of the Spirit of God and the Word of God that gave life. The nation of Israel (including Nicodemus and his fellow council members) was dead and hopeless. They needed the new birth from above. Alan Carr on the wind as an illustration of the Spirit - Jesus uses the image of the wind to describe the action of the Spirit. His movements, like those of the wind, cannot be predicted or anticipated. Like the wind, the movement of the Spirit is invisible, but powerful! When He passes by, He touches whom He will and His presence is easily seen! Bob
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Robertson - After being told by Jesus and after so propitious a start. His Pharisaic theology had made him almost proof (ED: THINK "WATERPROOF" - Fully resistant; impervious) against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r’s of mere traditionalism).
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Robertson - Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Rom. 8:32f.). The believer in Christ as Saviour does not come into judgment (John 5:24). because - Explains why judgment has been passed. He who does not believe (pisteuo) - Does not believe is in the present tense, describing their unbelief as their continual attitude, as a persistent unbelief.
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Robertson - “Darkness” is common in John as a metaphor for the state of sinners (Jn 8:12; 12:35, 46; 1 John 1:6; 1 Jn 2:8, 9, 11). Darkness (4655)(skotos from skia = shadow thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent. The thought is chiefly of the effect of darkness upon man. In the dark man gropes around uncertainly (Plato, Phaedo, 99b), since his ability to see is severely limited. John employs skotos only here and 1 John 1:6. His usual term is skotia (Jn 1:5; Jn 8:12; 1 John 1:5, 1 Jn. 2:8; 1 Jn. 2:9; 1 Jn. 2:11), more commonly describing a state of darkness, than darkness as opposed to light. Figuratively as here in John 3 skotos refer to spiritual darkness as in the following examples (the Gospel would) to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.' (Acts 26:18+) If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth (truth is not only something we should believe and teach but also something we should practice, otherwise our life is a "lie") (1 John 1:6+) And do not participate in the unfruitful deeds of darkness, but instead even expose them; (Ephesians 5:11+) For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son, (Colossians 1:13+) The night is almost gone, and the day is at hand. Let us therefore lay aside the deeds of darkness and put on the armor of light. (Romans 13:12+) Steven
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Robertson - Jesus Himself is the only moral and spiritual light of the world (Jn 8:12) as He dared claim to His enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil." When the light appears, they scatter to their holes and dens....In the end the god of this world blinds men’s eyes so that they do not see the light (2 Cor. 4:4+). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19+). Evil (wicked, bad) (4190)(poneros from ponos = toil, poneo = to toil) describes actively harmful, hurtful, evil in effect or influence. Their evil is in active opposition to good (i.e., darkness lovers actively engage in evil deeds!)Given the actively nature of this evil, it should not be a surprise that this is one of the names of Satan (Mt 13:19 Mt 13:38; Ep 6:16; 1 Jn 2:13,14; 1 Jn 3:12; 1 Jn 5:18 ) John 3:20 "For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. NET John 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. GNT John 3:20 πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· NLT John 3:20 All who do evil hate the light and refuse to go near it for fear their sins will be exposed. KJV John 3:20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. ESV John 3:20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. NIV John 3:20 Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. ASV John 3:20 For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. CSB John 3:20 For everyone who practices wicked things hates the light and avoids it, so that his deeds may not be exposed. NKJ John 3:20 "For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. NRS John 3:20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. YLT John 3:20 for every one who is doing wicked things hateth the light, and doth not come unto the light, that his works may not be detected; NAB John 3:20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. NJB John 3:20 And indeed, everybody who does wrong hates the light and avoids it, to prevent his actions from being shown up; GWN John 3:20 People who do what is wrong hate the light and don't come to the light. They don't want their actions to be exposed. BBE John 3:20 The light is hated by everyone whose acts are evil and he does not come to the light for fear that his acts will be seen. every. Jn 7:7. 1 Ki 22:8. Job 24:13-17. Ps 50:17. Ps 64:4. Pr 1:29. Pr 4:18. Pr 5:12. 15:12. 22:8. Am 5:10, 11. Lk 11:45. Ro 13:12. Jas 1:23-25. who does evil Jn 5:29. 1 J 3:9. exposed. Jn 16:8. Ep 5:11-13. Rev 3:19 John 3 Resources - Multiple Sermons and Commentaries THE NEGATIVE PRACTITIONERS Practitioner is one who practices something, especially an occupation, profession, or technique. Here and in the next passage we see their practice "proves" their preference, darkness or Light. Those in this verse loathe the Light in contrast to those in the next verse which love the Light! For everyone who does evil hates the Light - Does is prasso in the present tense picturing them as continually practicing these "worthless (phaulos) deeds." And here "practice does not make perfect!" Hates is also in present tense indicating their continuing hatred of the Light, in effect their continual hatred of Jesus Who is the Light (Jn 8:12).
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Robertson on exposed - To escape this unpleasant process the evil man cuts out Christ. THOUGHT - I as raised in the country and as a boy I would often go to old abandoned farms. One day I went to an old run down barn and opened the door to see if there were any hidden treasures. To my shock (and fright) what I witnessed some 60 years ago is as vivid in my mind as it was on that bright summer day. When I opened that door what seemed like hundreds of rats (it was probably more like 10-20) began to scatter to the dark corners of that barn as the sunlight exposed them. Every time I read John 3:21, this image comes to mind and I picture unregenerate men and women running from the light as fast as they can run so that the light of Jesus and His Gospel does not expose the darkness of their hearts and their deeds. Be exposed (reproved) (1651)(elegcho) means to bring to the light (to reveal hidden things) with the implication that there is adequate proof of wrongdoing. To expose, to convict, to reprove, to shame or disgrace and thus to rebuke in such a way that they are compelled to see and to admit the error of their ways. To show someone that they have done something wrong and summon them to repent. To convince by solid, compelling evidence which especially exposes what is wrong or right preeminently used of the Holy Spirit producing conviction in the heart. The Holy Spirit produces inner conviction, i.e. convinces people about what misses God's mark ("sin"). Marvin
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Robertson says "after the interview with Nicodemus." Kostenberger comments that after these thing "likely is meant to suggest that these events occurred at an unspecified time interval after Jesus’ Jerusalem ministry." (BECNT-Jn) Godet says after these things "connects this passage, in a general way, with John 2:23–25+ “Following upon this activity of Jesus at Jerusalem.”" (Commentary on the Gospel of John)
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Robertson writes that "The committee from the Sanhedrin had challenged John’s right to baptize (John 1:25+). The Jews had various kinds of baptisms or dippings (Hebrews 6:2+), “baptisms of cups and pots and brazen vessels” (Mark 7:4+). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint." Discussion (2214)(zetesis from zeteo = to seek) is a word used by the Greeks to indicate philosophical inquiry. The most common meaning of zetesis refers to the exchange of words for the purpose of disputing, engaging in contentious, controversial questions. Zetesis denotes the preoccupation with pseudo-intellectual theorizing. It pictures one engaging in debates rather than the carrying out of a genuine search for information. Disciples (3101)(mathetes from math- "mental effort that thinks something through") is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Luke alludes to some disciples of John even after the resurrection of Christ and the coming of the Holy Spirit (see Acts 19:1, 2-5+). Apollos for example seems to have been a follower of John the Baptist (cf Acts 18:24-26+). Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher.
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Robertson - John is only like the paranymph (paranumphios) or “the friend of the bridegroom.” His office is to bring groom and bride together. So he stands expectant (hestēkōs, perfect tense) and listens (akouōn), present tense of [akouō]) with joy (literally “with joy rejoices”) to the music of the bridegroom’s voice. Steven
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Robertson - There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (1:11; 2:24). It is superficial as time will show. But “no one” is not to be pressed too far, for it is the rhetorical use. Ramsey - Jesus’ testimony is not accepted by the world—this despite the impression that “they are all coming to him” (Jn 3:26). John’s disciples could not have been more mistaken, for Jesus himself had told Nicodemus, “You people do not receive our testimony” (Jn 3:11), and John now generalizes from this that “no one receives his testimony.” Both pronouncements confirm the grim verdict that “his own did not receive him” (Jn 1:11), and that “human beings loved the dark and not the Light, because their works were evil” (Jn 3:19). (Borrow The Gospel of John) Leon
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Robertson says "The one who accepts the witness of Jesus attests that Jesus speaks the message of God."
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Robertson - Jesus is the test of human life as Simeon said he would be (Luke 2:34f.+) As Barton says "We are responsible to decide today whom we will obey (Joshua 24:15). God wants us to choose him and life (Deuteronomy 30:15-20). God’s wrath is his final judgment and rejection of the sinner. To put off the choice is to choose not to follow Christ. Indecision is a fatal decision." (LAC - Gospel of John - Borrow)
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Robertson observes that "He must increase, I must decrease".. are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Mt 11:2 = Lk 7:19). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had His via dolorosa. “These last words of St. John are the fulness of religious sacrifice and fitly close his work” (Westcott). (John 3 Word Pictures in the NT) Spurgeon… As fades the morning star when the sun himself arises, so was it the joy of the herald of Christ to lose himself in the supreme radiance of his Lord’s appearing. Turn your eyes upon Jesus, Look full in His wonderful face, And the things of earth will grow strangely dim, In the light of His glory and grace. (Turn Your Eyes upon Jesus) See related resource: Fix Your Eyes on Jesus Ann Ortlund's wonderful devotional MUST: A DIVINE … IMPERATIVE … NECESSITY Must (1163)(dei [word study] from deo = to bind or tie objects together, put in prison, deo is also the root of doulos = bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which explains why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, often with the implication of inevitability. Note all the uses of dei in John (Think "Divine imperatives" or "Divine Necessities"!) - they are very interesting! - John 3:7, 14, 30; 4:4, 20, 24; 9:4; 10:16; 12:34; 20:9 (Rendered in NAS as "must", "had", "ought") John's inspired uses of dei picture the immutable, irreversible, even predetermined outworking of God's sovereign, eternal plan of redemption (cp He 9:12-note)! Our God is an awesome God Who reigns from heaven above with wisdom, power and love. (Take a moment to worship Him - Play Michael W Smith's "Awesome God"). In context, the must is a critical verb, for it is God's sovereign plan that this must happen. And John knows that this is "God's must". The sovereign plan of God was for John the Baptist to serve as the herald, to gather a people and then to send them away to Jesus. This is what is meant in part by the divine “must” in this verse. Jesus' increasing was not an option or an "asterisk" to God's plan, but was the essence of the Father's plan. The accomplishment of His sovereign plan of redemption is a "must"! And for that we "must" be forever grateful! John the Baptist understood and joyfully accepted this truth and so "must" we! John MacArthur… Notice that word "must," in accord with God's eternal plan, He must increase. No other option! The friend of the bridegroom fades away, the luster of the star is lost in the glow of the morning sun. The old covenant fades out, the new is here (cp He 8:6-note, He 8:7-note, He 8:13-note). The shadows retreat and the real substance arrives (cp Col 2:16, 17-note; He 10:1, 2-note, He 10:3, 4-note). So we see the old fading, we see the transition. (From John to Jesus) Deffinbaugh… The “must” of Jn 3:30 is crucial. John is showing deep humility, it is true, but he is also saying that this is the way it “must” be, the way it will be—because this is the plan and the purpose of the sovereign God. (John 3:22-36--John’s Joy and His Disciples’ Jealousy) Valley Bible Church on the phrase "He must increase"… There is no other way to live for Christ! This is an operational imperative! It is a must, not an option. As William Carey a great missionary pioneer lay dying, he turned to his friend and said, "When I am gone, don’t talk about William Carey: talk about William Carey’s Savior. I desire that Christ alone be magnified." That was the spirit of John the Baptist as well. "He must increase but I must decrease." (Valley Bible Church) Matthew Poole… “He must increase,” in honour, and dignity, and reputation in the world; he is the rising sun, (to give you notice of which I was but as the morning star), he must shine every day more and more. Thomas Constable… Far from discouraging people from following Jesus, as his disciples implied he should, John would continue to promote Him. He viewed this as God’s will and therefore said it “must” be so. Would that all of us who are God’s servants would view Jesus’ position and our own similarly. Submission to God’s will and the exaltation of Jesus, not prominence in His service, should bring joy to His servants. (John 3 Commentary) That Jesus continually increases is essential to the end proposed by His Father, ultimately and supremely that… at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:10, 11-note). The TDNT comments that dei… expresses the character of necessity or compulsion in an event. The term itself does not denote the authority which imparts this character. It is thus given its precise significance when conjoined with this power. In most cases the word bears a weakened sense derived from everyday processes. It thus denotes that which in a given moment seems to be necessary or inevitable to a man or group of men… In the language of philosophy the term expresses logical and scientific necessities… Ethical or even religious obligations may also be denoted (as used in Titus 1:7). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Warren Wiersbe… The word must is used in three significant ways in this chapter. There is the “must” of the sinner (John 3:7), the “must” of the Saviour (John 3:14), and the “must” of the servant (John 3:30). (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) Increase (837)(auxano) means to cause to grow or cause to become greater in extent, size, state, or quality. Here John describes the necessity for Jesus to be continually (present tense = continuous action) increasing in prominence and esteem. Clearly Jesus Christ had first place in John's life! What about your life? As John Butler says… Any person who would serve the Lord properly must embrace this attitude if their light is to shine at the right places and times. A W Tozer John condensed into that one final sentence (Jn 3:30) the secret of his own spiritual greatness: “Jesus must increase, but I must decrease.” (Men Who Met God) Auxano - 23x times in 23v -- Matt. 6:28; 13:32; Mk. 4:8; Lk. 1:80; 2:40; 12:27; 13:19; Jn. 3:30; Acts 6:7; 7:17; 12:24; 19:20; 1 Co. 3:6f; 2 Co. 9:10; 10:15; Eph. 2:21; 4:15; Col. 1:6, 10; 2:19; 1 Pet. 2:2; 2 Pet. 3:18. NAS = causes the growth(1), causing the growth(1), full grown(1), grew(1), grow(8), growing(2), grows(2), increase(2), increased(2), increasing(2), spreading(1). WHEN JESUS INCREASES JOY INCREASES John Piper… When Jesus becomes greater in the world and I become lesser in the world (Jn 3:30), my joy increases (see Jn 3:29). And when this is the purpose and plan of Jesus Himself, it is not egomania. It’s love. So my answer to the question of why John the Baptist is brought in right here (in John 3:22ff) is to illustrate a joyful response to the radical things Jesus had been saying to Nicodemus about Himself and about the sovereign work of God in salvation. You could call it a joyful response to God’s sovereign self-exaltation… God sent him (John the Baptist) for this. This was God’s plan. Gather a people and then give them up. Rise like a star in the wilderness, and then burn out like a meteorite. That’s the plan. John knows it. And as it happens, his joy increases. (He Must Increase, I Must Decrease) Rodney Whitacre… John's joy is in fulfilling God's will for his life--a model of Christian discipleship. He raises the question for all who would be disciples of Jesus, Where do we find our joy? It is easy to get distracted by the pleasurable blessings of this life. We should be thankful and receive gratefully God's blessings, but our joy's deepest foundation is found in God Himself. That He is as Jesus revealed Him to be is our joy, as is the fulfilling of his purposes for our own lives (cf. Jn 15:10,11), and we see this joy here in the Baptist. (John - The IVP New Testament Commentary Series) (Bolding added) Barton… John’s willingness to decrease so that Jesus would increase reveals unusual humility. It also reveals how much he was like Jesus in character (cp Php 2:3, 4-note, Php 2:5-note). (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale) Hendriksen Note the must, indicating that this is in accordance with God’s eternal plan. Of what use is a herald after the king has arrived? (Mt 3:3, Mk 1:3, Lk 3:4, Jn 1:23) Why should crowds continue to surround the forerunner (Lk 1:17) after his task has been accomplished? When he lays aside his responsibilities, let the multitude depart. Let them follow the King! Let them realize that the Latter is glorious in His origin and has a glorious message (cp Mt 7:28, 29-note, Mary and Martha - Lk 10:39, 42). (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book) THE SECRET OF JOY Dr S L