João 3
Albert Barnes · Citado em PreceptAustin
João 3
Barnes - His authority and influence among the people must grow. his doctrine shall continue to spread until it extends through all the earth. I must decrease - "The purpose of my ministry is to point men to him. When that is done my work is done. I came not to form a party of my own, nor to set up a religion of my own; and my teaching must cease when he is fully established, as the light of the morning star fades away and is lost in the beams of the rising sun. This evinced John's humility and willingness to be esteemed as nothing if he could honor Christ. It shows us, also, that it is sufficient honor for man if he may be permitted to point sinners to the Lord Jesus Christ. No work is so honorable and joyful as the ministry of the gospel; none are so highly honored as those who are permitted to stand near the Son of God, lead perishing men to his cross. Compare Daniel 12:3+. Matthew
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Barnes - It has been doubted whether the remainder of this chapter contains the words of "John the Baptist" or of "the evangelist." The former is the more probable opinion, but it is difficult to decide it, and it is of very little consequence....Is above all - In nature, rank, and authority. "Is superior to all prophets" Hebrews 1:1-2; "to all angels" Hebrews 1:4-14, "and is over all the universe as its sovereign Lord," Ro 9:5; Eph 1:21-22; Col 1:15-19; 1 Cor 15:25. Craig Evans - Just as Nicodemus must be born “from above” (anothen Jn 3:3), so now John the Baptist becomes a witness to Jesus as one who is “from above” ( anothen Jn 3:31) Jesus has descended from heaven (Jn 3:12–13) bringing heavenly gifts of Spirit and rebirth—he is a messenger who reveals what he has seen and heard in heaven’s precincts (Jn 3:31–32). Just as Nicodemus represents Jewish leadership in Jerusalem, so now, John the Baptist is a Jewish prophet. Both men are from “the earth” while Jesus is “from above.” Acts 19:1–7 mentions followers of John the Baptist living in Ephesus who did not believe in Jesus. Later post-apostolic evidence even suggests that such communities continued to exist a few generations later. They were communities which elevated John the Baptist and rejected Jesus’ messiahship. If such a polemic existed in the communities that would read the Fourth Gospel, John 3:22–36 becomes a potent corrective. John the Baptist becomes a premier witness to Jesus dispelling rumors of a rivalry with Jesus and urging his followers to believe in him. The Baptist devalues his own status—as the friend (3:29) compared with the bridegroom—and says explicitly that “he must become greater; I must become less” (Jn 3:30). (The Bible Knowledge Background Commentary) He who is of the earth is from the earth and speaks of the earth - NLT = We are of the earth, and we speak of earthly things." Note the earth is repeated 3x (contrasting with above repeated 3x) emphasizing the limitations of earthly messengers when compared to the Heavenly Messenger of the Covenant from above (cf Mal 3:1+). With this repetition of the earth John refers to himself and ultimately of all mankind for "the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being" and "by the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.” (Ge 2:7, 3:19) The contrast of course is man as the creature with human limitations versus Jesus Who as "the Word (GOD) became flesh and dwelt among us." (Jn 1:14+). Paul amplifies this truth of God's earthly messengers declaring that "we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves." (2 Cor 4:7+) The apostle John later contrasts the earthly John the Baptist with the heavenly Christ declaring that the Baptist "was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me." (Jn 5:35-36+). Bob Utley on John the Baptist being of the earth from the earth - This is not a negative statement about John. The term for earth here (gē, 12:32; 17:4; 1 John 5:8 but 76 times in Revelation) is not the same as the term “world” (kosmos) which is often used negatively by John. This is simply an affirmation that Jesus spoke out of that which He knows, heaven, while all human beings speak out of that which they know, earth. Therefore, the testimony of Jesus is far greater than that of any earthly prophet or preacher. (John 3) John
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Barnes - He who has no higher nature than the human nature. The prophets, apostles, and John were men like others, born in the same way, and sinking, like others, to the dust. See Acts 14:15. Jesus had a nature superior to man, and "ought," therefore, to be exalted above all. Is earthly - Is human. Is inferior to him who comes from heaven. Partakes of his origin, which is inferior and corrupt.Speaks of the earth - His teaching is inferior to that of him who comes from heaven. It is comparatively obscure and imperfect, not full and clear, like the teaching of him who is from above. This was the case with all the prophets; and even with John the Baptist, as compared with the teaching of Christ. He who comes from heaven is above all - NLT = "but he has come from heaven and is greater than anyone else." This reiterates John's declaration in John 1:15+ when he "testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’” And in John 1:27+ John declared "He who comes after me, the thong of whose sandal I am not worthy to untie." (Mt 3:11+, Mk 1:7+, Lk 3:16+). Robertson on from heaven - this use of [ek] ( = FROM) for origin and source of character as in Jn 1:46+ ("come out of [ek] Nazareth"); 1 John 4:5+ ("from [ek] the world" - twice). Jesus is the one that comes out of heaven (ho ek tou ouranou erchomenos) as He has shown in Jn 1:1–18+. Hence he is “above all.” John
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Barnes - To "seal" an instrument is to make it sure; to acknowledge it as ours; to pledge our veracity that it is true and binding, as when a man seals a bond, a deed, or a will. Believing a doctrine, therefore, in the heart, is expressed by "sealing it," or by believing it we express our firm conviction that it is true, and that God Who has spoken it is true. We vouch for the veracity of God, and assume as our own the proposition that it is the truth of God. We learn here: 1. that to be a true believer is something more than to hold a mere speculative belief of the truth. (ED: to profess but not possess - Titus 1:16). 2. that to be a believer is to "pledge ourselves" for the truth, to seal it as our own, to adopt it, to choose it, and solemnly assent to it, as a man does in regard to an instrument of writing that is to convey his property, or that is to dispose of it when he dies. 3. Every Christian is a witness for God, and it is his business to show by his life that he believes that God is true to his threatenings and to his promises. See the notes at Isaiah 43:10. 4. It is a solemn act to become a Christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and alone is able to save. 5. The man that does not do this - that is not willing to pledge his belief that God is true, sets to his seal that God is a liar and unworthy of confidence, 1 John 5:10.