João 3
John MacArthur · Citado em PreceptAustin
João 3
MacArthur- Although he was a renowned teacher, Nicodemus proved to be a poor learner. His question, “How can these things be?” indicates that he had made little progress since verse 4. Despite Jesus’ further clarification in verses 5–8, Nicodemus still could not accept what he was hearing. He could not let go of his legalistic religious system and realize that salvation was a sovereign, gracious work of God’s Spirit. (See John 1-11 MacArthur New Testament Commentary) Robertson is fairly hard on old Nicodemus writing "He falls back into his “stupid misunderstanding.” There are none so dull as those who will not see. Preoccupation prevents insight. Literally one must often empty his mind to receive new truth." Constable on these things - Nicodemus betrayed his ignorance of Old Testament revelation with his question (cf. 1 Sa 10:6; Isa. 32:15; Ezek. 36:25–28; Jer. 31:33; Joel 2:28–29). Matthew
João 3
MacArthur- The placing of the chapter break here is unfortunate, since the story of Jesus’ interaction with Nicodemus is logically tied to the previous section (Jn 2:23–25).....John 2:23–25 described Jesus’ refusal to accept shallow, sign-based faith, since in His omniscience, He understood the people’s hearts. The story of Nicodemus is a case in point, since Nicodemus himself was one of those superficial believers whose heart He read like an open book. Instead of affirming his profession, the Lord refused to accept Nicodemus’s faith, which was solely based on the signs he had witnessed (v. 2). Jesus pointed him to the life-transforming nature of true saving faith. (See John Commentary) D A Carson introduces this chapter noting that "The one who ‘knew all men’, who ‘did not need man’s testimony about man’ (2:24–25), now enters into a number of conversations in which he instantly gets to the heart of individuals with highly diverse backgrounds and needs—Nicodemus (3:1–15), the Samaritan woman (4:1–26), the Gentile official (4:43–53), the man at the pool of Bethesda (5:1–15), and more." (Borrow The Gospel according to John, 184) Matthew
João 3
MacArthur writes "This line, from an old spiritual, accurately describes many in the church. Outwardly they identify with Christ, but inwardly they have never been genuinely converted (cf Titus 1:16+). Because they cling to a false profession, they fool themselves into thinking they are on the narrow path leading to life, when in reality they are on the broad road that leads to destruction. To make matters worse, their self-deception is often reinforced by well-meaning but undiscerning Christians who naively embrace them as true believers. Such confusion stems from the watered-down pseudo-gospels that are propagated from far too many pulpits. Cheap grace, market-driven ministry, emotionalism, subjectivism, and an indiscriminate inclusivism have all infiltrated the church with devastating consequences. As a result, almost any profession of faith is affirmed as genuine—even from those whose lives manifest no signs of true fruit (e.g., Luke 6:43-44+). For many, no one's faith is to be questioned. Meanwhile, key New Testament passages regarding the danger of false faith (e.g., James 2:14-26+) and the need for self-examination (e.g., 2 Cor. 13:5+) go unheeded. (See John Commentary) AT LEAST HE CAME - The meeting between Nicodemus and Jesus was not by accident. Nicodemus did not stumble over Jesus, but sought him out. He made it a point to find and be with Jesus. Often we are guilty of allowing our relationship with God to degenerate into occasional chance meetings where God has had to seek us out. Do we only turn to Christ in crises, finding little place or time for him in our daily lives? How often at night, when the hustle of the day settles down, do we think of Jesus in the silence and seek him out in prayer? (Gospel of John - Borrow) John 3:2 this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him." NET John 3:2 came to Jesus at night and said to him, "Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him." GNT John 3:2 οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ, Ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ᾽ αὐτοῦ. NLT John 3:2 After dark one evening, he came to speak with Jesus. "Rabbi," he said, "we all know that God has sent you to teach us. Your miraculous signs are evidence that God is with you." KJV John 3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. ESV John 3:2 This man came to Jesus by night and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him." NIV John 3:2 He came to Jesus at night and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." ASV John 3:2 the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him. CSB John 3:2 This man came to Him at night and said, " Rabbi, we know that You have come from God as a teacher, for no one could perform these signs You do unless God were with him." NKJ John 3:2 This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him." NRS John 3:2 He came to Jesus by night and said to him, "Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God." YLT John 3:2 this one came unto him by night, and said to him, 'Rabbi, we have known that from God thou hast come -- a teacher, for no one these signs is able to do that thou dost, if God may not be with him.' NAB John 3:2 He came to Jesus at night and said to him, "Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him." NJB John 3:2 who came to Jesus by night and said, 'Rabbi, we know that you have come from God as a teacher; for no one could perform the signs that you do unless God were with him.' GWN John 3:2 He came to Jesus one night and said to him, "Rabbi, we know that God has sent you as a teacher. No one can perform the miracles you perform unless God is with him." BBE John 3:2 He came to Jesus by night and said to him, Rabbi, we are certain that you have come from God as a teacher, because no man would be able to do these signs which you do if God was not with him. came. Jn 7:50, 51. Jn 12:42, 43. 19:38, 39. Jdg 6:27. Is 51:7. Ph 1:14. Rabbi. Jn 3:26. Jn 1:38. 20:16. we know. The securing of indulgence for what is about to be said. For other instances of this figure see Mt 19:16. Ac 17:22. 22:3-6. 26:2, 3. You. Jn 4:19. 9:24, 29. Mt 22:16. Mk 12:14. Lk 20:21. come from God. Jn 16:27. for. Jn 5:36. 7:31. 9:16, 30-33. 11:47, 48. 12:37. 15:24. Ac 2:22. 4:16, 17. 10:38. signs. Jn 2:11. unless Mt 4:9. Jn 5:36. 9:33. 10:38. Jn 14:10, 11. 1 Sa 18:14. Acts 2:22, Acts 10:38. him. Ge 30:27. John 3 Resources - Multiple Sermons and Commentaries Painting by Henry Tanner A RULER RECOGNIZES A RABBI Some have called Nicodemus a "Stealthy Seeker." where stealthy means marked by or acting with quiet, caution, and secrecy intended to avoid notice. While this is a nice alliterative title, I am not sure that it is accurate, for there are other reasons (see note) Nicodemus approached Jesus at night. This man came to Jesus by night and said to Him - We could also entitle this passage "Nick at Night!" There are several reasons he may have come at night. It is interesting that night studies of the Law were held in high esteem by the rabbis. Night is a metaphor used in John’s writing to indicate moral and spiritual darkness (John 1:5; John 3:19; John 8:12, John 9:4–5; John 12:35; John 20:1). Judas is an example of one in spiritual darkness who entered physical darkness John writing "So after receiving the morsel he went out immediately; and it was night." (Jn 13:30). D A Carson on why at night - The best clue lies in John’s use of ‘night’ elsewhere: in each instance (John 3:2; 9:4; 11:10; 13:30) the word is either used metaphorically for moral and spiritual darkness, or, if it refers to the night-time hours, it bears the same moral and spiritual symbolism. Doubtless Nicodemus approached Jesus at night, but his own ‘night’ was blacker than he knew (cf. Hengstenberg, 1.157–158; Lightfoot, p. 116). (Borrow The Gospel according to John) Rod Mattoon - It is the story of a man who has everything, but really has nothing. He is famous, popular, respected, wealthy, yet, he is empty inside and dissatisfied with life. He is searching for answers to the longing in his heart and he finds himself at Jesus' door looking for light in the darkness. He is a teacher coming to be taught....Nicodemus had everything, yet, he seeks Jesus out. He was a teacher coming to be taught. If you are going to learn any kind of truth, you must come to Jesus with an open mind and a teachable spirit. The story of Nicodemus, in its larger context, sets before us the world's greatest tragedy (Jn 3:1-10), the world's greatest truths (Jn 3:11-15), the world's greatest text (Jn 3:16), and the world's greatest test (Jn 3:17-21).(Treasures from John)
João 3
MacArthur - The extensive blessing of physical conditions will favor the nation in the coming kingdom age (Isa 43:19, 20); they were also symbolic of spiritual refreshment from the Holy Spirit and God Himself (Isa 32:15; Joel 2:28, 29). Ezekiel 11:19-20+ And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh, 20 that they may walk in My statutes and keep My ordinances and do them (THEY WILL BE ENABLED TO OBEY FOR NOW THEY HAVE A NEW POWER, THE SPIRIT). Then they will be My people, and I shall be their God. Ezekiel 36:26-27+ “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. Illustration of a "New Heart" - On one occasion Dr, Christian Barnard, the 1st surgeon ever to do a heart transplant, impulsively asked one of his patients, Dr. Philip Blaiberg, “Would you like to see your old heart?” - At 8PM on a subsequent evening, the men stood in a room of the Groote Schuur Hospital, in Johannesburg, South Africa. – Dr. Barnard went up to a cupboard, took down a glass container and handed it to Dr. Blaiberg. Inside that container was Blaiberg’s old heart. For a moment he stood their in stunned silence – The first man in history ever to hold his own heart in his hands. Finally he spoke and for 10 minutes plied Dr. Barnard with technical questions. Then he turned to take a final look at the contents of the glass container, and said, “So this is my old heart that caused me so much trouble.” He handed it back, turned away and left it forever! Believers still have the same heart…but it is radically new! Jeremiah 31:33+ “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. Jeremiah 32:39+ I will give them one heart and one way, that they may fear Me always, for their own good and for the good of their children after them. Deuteronomy 30:6+ Moreover the LORD your God will circumcise your heart and the heart of your descendants (THIS WILL FINALLY BE CONSUMMATED AT THE END OF THE GREAT TRIBULATION - THE TIME OF JACOB'S TROUBLE - Jer 30:7+ - SEE Zechariah 12:10-14+), to love the LORD your God with all your heart and with all your soul, so that you may live. NT PARALLELS TO SPIRITUAL CIRCUMCISION IN THE OLD TESTAMENT For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter (NOT BY KEEPING THE LAW); and his praise is not from men, but from God. (Ro 2:28-29+) And in Him you were also circumcised with a circumcision made without hands (THUS CLEARLY A SPIRITUAL "CIRCUMCISION"), in the removal of the body of the flesh by the circumcision of Christ; (Col 2:11+) Related Resources: Excursus on Circumcision of the Heart New Covenant in the Old Testament Passages in the New Testament that speak of the new birth... 2 Cor 5:17+ Therefore if anyone is in Christ, he is a new (kainos = BRAND NEW) creature; the old things passed away; behold, new (kainos) things have come. Titus 3:5+ He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration (paliggenesia) and renewing by the Holy Spirit, Galatians 6:15+ For neither is circumcision anything, nor uncircumcision, but a new (kainos) creation. Ephesians 4:24+ and put on the new (kainos) self, which in the likeness of God has been created in righteousness and holiness of the truth. 1 Peter 1:3+ Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again (anagennao) to a living hope through the resurrection of Jesus Christ from the dead, 1 Peter 1:23+ you have been born again (anagennao) not of seed which is perishable but imperishable, that is, through the living and enduring word of God. James 1:18+ In the exercise of His will He brought us forth (apekueo = give birth to) by the Word of truth, so that we would be a kind of first fruits among His creatures. 1 John 2:29+ If you know that He is righteous, you know that everyone also who practices (AS THEIR GENERAL LIFESTYLE = "DIRECTION" NOT PERFECTION =NOT SINLESS BUT SIN LESS!) righteousness is born of Him. 1 John 3:9+ No one who is born of God practices sin, because His seed abides in him (INDWELLING SPIRIT GIVES POWER TO ENABLE ONE NOT TO PRACTICE SIN); and he cannot sin (AS ONE'S LIFESTYLE), because he is born of God. 1 John 4:7+ Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 1 John 5:1+ Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him. 1 John 5:4+ For whatever is born of God overcomes the world; and this is the victory that has overcome the world–our faith. 1 John 5:18+ We know that no one who is born of God sins (HABITUALLY, AS ONE'S LIFESTYLE); but He who was born of God keeps him, and the evil one does not touch him. While not specifically describing the new birth Jesus did give similar instruction regarding how and who enters the Kingdom declaring “Truly (amen) I say to you, unless (ean me) you (PLURAL = ALL MEN) are converted (strepho) and become like children, you will not (STRONG DOUBLE NEGATIVE "ou me" = ABSOLUTELY NOT) enter the kingdom of heaven." (Mt 18:3) But Jesus called for them, saying, “Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these. 17 “Truly (amen) I say to you, whoever does not receive (dechomai = EQUIVALENT OF BELIEVE IN THE KING OF) the kingdom of God like a child will not (STRONG DOUBLE NEGATIVE "ou me" = ABSOLUTELY NOT) enter it at all.”(Lk 18:16-17+, cf Mk 10:15) When we're reborn--made new in Christ-- It should be plain for all to see That God has changed us from within And placed us in His family. --Sper COMMENTARY ON BORN AGAIN Leon Morris said "in one sentence, He (JESUS) sweeps away all that Nicodemus stood for, and demands that he be re-made by the power of God." (Borrow The Gospel according to John page 212) John
João 3
MacArthur - Others see in the phrase born of water a reference to baptism, either that of John the Baptist, or Christian baptism. But Nicodemus would not have understood Christian baptism (which did not yet exist) nor misunderstood John the Baptist’s baptism. Nor would Jesus have refrained from baptizing people (Jn 4:2) if baptism were necessary for salvation. (See John Commentary - What Does It Mean to be Born of Water and Spirit?) (2) Born of water refers to physical birth and so those who favor this interpretation say Jesus is referring to two births, one natural (water) and the other supernatural (Spirit). D A Carson argues against this interpretation writing that "The Greek construction does not favour two births here. Moreover the entire expression ‘of water and the Spirit’ cries out to be read as the equivalent of anōthen, ‘from above’, if there is genuine parallelism between v. 3 and v. 5, and this too argues that the expression should be taken as a reference to but one birth, not two." Borrow The Gospel according to John) John MacArthur argues against this interpretation "Proponents of this view interpret the water as the amniotic fluid that flows from the womb just before childbirth. But it is not clear that the ancients described natural birth in that way. Further, the phrase born of water and the Spirit parallels the phrase “born again” in verse 3; thus, only one birth is in view." (See John 1-11 MacArthur New Testament Commentary)
João 3
MacArthur- Since Jesus expected Nicodemus to understand this truth (Jn 3:10), it must have been something with which he was familiar. Water and Spirit often refer symbolically in the Old Testament to spiritual renewal and cleansing (cf. Nu 19:17–19; Isa. 4:4; 32:15; 44:3; 55:1; Joel 2:28–29; Zech. 13:1). In one of the most glorious passages in all of Scripture describing Israel’s restoration to the Lord by the new covenant, God said through Ezekiel, "For I will take you from the nations, gather you from all the lands and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. (Ezek. 36:24–27) It was surely this passage that Jesus had in mind, showing regeneration to be an Old Testament truth (cf. Dt. 30:6; Jer. 31:31–34; Ezek. 11:18–20 - see note above) with which Nicodemus would have been acquainted. Against this Old Testament backdrop, Christ’s point was unmistakable: Without the spiritual washing of the soul, a cleansing accomplished only by the Holy Spirit (Titus 3:5) through the Word of God (Eph. 5:26), no one can enter God’s kingdom." (See John 1-11 MacArthur New Testament Commentary)
João 3
MacArthur comments that "Jesus’ reply emphasized the spiritual bankruptcy of the nation at that time, since even one of the greatest of Jewish teachers did not recognize this teaching on spiritual cleansing and transformation based clearly in the OT (cf. v. 5). The net effect is to show that externals of religion may have a deadening effect on one’s spiritual perception." (Borrow The MacArthur Study Bible) In another note MacArthur wrote "Jesus found it inexcusable that this prominent scholar was not familiar with the foundational new covenant teaching from the Old Testament regarding the only way of salvation (cf. 2 Ti 3:15). Sadly, Nicodemus serves as a clear example of the numbing effect that external, legalistic religion has on a person’s spiritual perception—even to the point of obscuring the revelation of God. His ignorance also exemplified Israel’s spiritual bankruptcy (cf. Rom. 10:2–3). In Paul’s words the Jews, failing to recognize “God’s righteousness and seeking to establish their own … did not subject themselves to the righteousness of God” (Rom. 10:3). Therefore, their “zeal for God [was] not in accordance with knowledge” (Rom. 10:2), meaning that it was all for naught. (See John 1-11 MacArthur New Testament Commentary)
João 3
MacArthur - Because of his refusal to believe, he could not even fathom the earthly truth of the new birth, not to mention profound heavenly realities such as the relationship of the Father to the Son (John 1:1; 17:5), God’s kingdom (Matt. 25:34), or His eternal plan of redemption (Eph. 1:4; 2 Thess. 2:13; 2 Tim. 1:9). (See John 1-11 MacArthur New Testament Commentary) Carson - On the face of it, the obvious candidate for ‘earthly things’ is the new birth itself, the subject of Jesus’ conversation so far Borrow The Gospel according to John) Mounce - The Jewish leaders were impressed with the signs Jesus had performed, but they stopped short of accepting him. So Jesus asks the obvious question: you do not believe me when I speak of “earthly things”; why then would you believe me if I speak of “heavenly things”? Earthly things” represent truths such as the new birth for which there is a human analogy. “Heavenly things” are truths such as the heavenly descent of the Son of Man to secure eternal salvation for all who believe (cf. vv. 13–21; 31–36)—Carson, 199, calls them, “the splendors of the consummated kingdom, and what it means to live under such glorious, ineffable rule.” (EBC) How will you believe (pisteuo) if I tell you heavenly things - “I have used earthly illustrations,” said Jesus, “and you cannot understand. If I began to share the deep spiritual truths, you still would not believe.” Mattoon - These are the ABC's of the Gospel. If they could not understand these truths, then how would they begin to understand deeper truths.
João 3
MacArthur- God “in these last days has spoken to us in His Son” (Heb. 1:2). He is “the bread of God … which comes down out of heaven, and gives life to the world” (John 6:33; cf. Jn 6:51). “I have come down from heaven,” He declared in John 6:38, “not to do My own will, but the will of Him who sent Me.” In John 6:62 He asked, “What then if you see the Son of Man ascending to where He was before?” In John 8:42 Jesus said to His accusers, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.” John prefaced his account of Jesus’ washing the disciples’ feet with the statement that Jesus “had come forth from God and was going back to God” (John 13:3). Later that same evening in the Upper Room Jesus told the disciples, “I came forth from the Father and have come into the world; I am leaving the world again and going to the Father” (John 16:28). In His High Priestly Prayer Jesus prayed, “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5). To the Corinthians Paul wrote, “The first man [Adam] is from the earth, earthy; [but] the second man [Jesus] is from heaven” (1 Cor. 15:47). (See John 1-11 MacArthur New Testament Commentary) John 3:14 "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up NET John 3:14 Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, GNT John 3:14 καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, NLT John 3:14 And as Moses lifted up the bronze snake on a pole in the wilderness, so the Son of Man must be lifted up, KJV John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: ESV John 3:14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, NIV John 3:14 Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, ASV John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; CSB John 3:14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, NKJ John 3:14 "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, NRS John 3:14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, YLT John 3:14 'And as Moses did lift up the serpent in the wilderness, so it behoveth the Son of Man to be lifted up, NAB John 3:14 And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, NJB John 3:14 as Moses lifted up the snake in the desert, so must the Son of man be lifted up GWN John 3:14 "As Moses lifted up the snake on a pole in the desert, so the Son of Man must be lifted up. BBE John 3:14 As the snake was lifted up by Moses in the waste land, even so it is necessary for the Son of man to be lifted up: As Moses lifted up the serpent Mt 12:40. Nu 21:7-9. 2 Ki 18:4. even. Jn 8:28. Jn 12:32-34. Ps 22:16. Mt 26:54. Lk 18:31-33. Lk 24:20, 26, 27, 44-46. Ac 2:23. 4:27, 28. must. Jn 3:30. Jn 4:4. 9:4. Jn 10:16. Jn 12:34. Jn 20:9. Lk 13:33. Ac 1:16. Son Ge 11:5. lifted up. Jn 8:28. Jn 12:32, 34. Ac 2:33. 5:31. Ph 2:9. John 3 Resources - Multiple Sermons and Commentaries The Old Testament passage to which Jesus alludes: The people spoke against God and Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this miserable food.” (GRUMBLING AGAINST GOD IS DANGEROUS!) 6 The LORD sent fiery serpents among the people and they bit the people, so that many people of Israel died (THEY EXPERIENCED A "TASTE" OF THE WRATH OF GOD). 7 So the people came to Moses and said, “We have sinned, because we have spoken against the LORD (CONFESSION IS THE PLACE TO BEGIN) and you; intercede with the LORD, that He may remove the serpents from us.” And Moses interceded for the people. 8 Then the LORD said to Moses, “Make a fiery serpent, and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live.” 9 And Moses made a bronze serpent and set it on the standard (05251 nec/nes); and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. (Numbers 21:5-9+) 2 Kings 18:4+ He removed the high places and broke down the sacred pillars and cut down the Asherah. He also broke in pieces the bronze serpent that Moses had made, for until those days the sons of Israel burned incense to it; and it was called Nehushtan. See in depth discussion on Nehustan-Brazen Serpent Numbers 21:5-9+ James Tissot) SERPENTINE TYPOLOGY Note how Jesus goes back to the Scriptures, passages which Nicodemus likely even knew by heart and taught the teacher truths that he would have never discovered had Jesus not revealed them to him. He reveals to Nicodemus that the bronze serpent on the standard was a Biblical type. "A type in Scripture is a person or thing in the Old Testament that foreshadows a person or thing in the New Testament." (Typology) As Moses lifted up the serpent in the wilderness -The bronze serpent was merely a shadow of the substance to come in Christ (Col 2:17+). It is interesting that this was the last miracle of Moses, on the borders of the promised land. The bite of the fiery serpents was uniformly fatal (sounds a lot like the effect of sin - Ro 5:12+, Ro 3:23+). The Israelites were without hope and yet they humbled themselves, confessed and sought Moses' intercession.
João 3
MacArthur - While the final sentencing of those who reject Christ is still future (cf. Jn 5:28–29), their judgment will merely consummate what has already begun. (See John Commentary - Page 118) Because he has not believed (pisteuo) in the Name of the only begotten (monogenes) Son of God - The cause of overhanging condemnation for every unbeliever is clearly stated. Has not believed is a negative in the perfect tense speaking of their steadfast refusal to believe, thier abiding disbelief, their "permanent attitude of refusal." (Robertson). For belief in the Name see John 1:12+ which describes "those who believe in His Name." Leon Morris links the two perfect tenses (judged....believed) writing that "The one of whom John writes has passed into a continuing state of condemnation on account of a refusal to enter a continuing state of belief." (Borrow The Gospel according to John) Mounce on believed...the Name - To trust the name of someone is to place one’s complete reliance on everything that name stands for. The Name “Jesus” in Greek transliterates the Hebrew name “Joshua,” which means “Yahweh is salvation.” Joseph is told to name Mary’s newborn son Jesus “because He will save His people from their sins” (Mt 1:21+). To believe in the Name of Jesus is to trust Him fully for the forgiveness of sins. (See John) Name (3686)(onoma) means that by which something or someone is called or known. Thus a name constitutes the distinctive designation of a person or thing. In the ancient world the name signified not only the person's identity but the inherent character of the person. This passage always reminds me of Jonathan Edwards' description of sinners in his famous sermon.... They are already under a sentence of condemnation to hell. They do not only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. “He that believeth not is condemned already. ”(John 3:18) So that every unconverted man properly belongs to hell; that is his place; from thence he is, John 8:23. “Ye are from beneath,” and thither he is bound; it is the place that justice, and God’s word, and the sentence of his unchangeable law, assign to him..... Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and do not willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor. (See Sinners in the Hands of an Angry God) John 3:19 "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. NET John 3:19 Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil. GNT John 3:19 αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. NLT John 3:19 And the judgment is based on this fact: God's light came into the world, but people loved the darkness more than the light, for their actions were evil. KJV John 3:19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. ESV John 3:19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. NIV John 3:19 This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. ASV John 3:19 And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. CSB John 3:19 "This, then, is the judgment: The light has come into the world, and people loved darkness rather than the light because their deeds were evil. NKJ John 3:19 "And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. NRS John 3:19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. YLT John 3:19 'And this is the judgment, that the light hath come to the world, and men did love the darkness rather than the light, for their works were evil; NAB John 3:19 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. NJB John 3:19 And the judgement is this: though the light has come into the world people have preferred darkness to the light because their deeds were evil. GWN John 3:19 This is why people are condemned: The light came into the world. Yet, people loved the dark rather than the light because their actions were evil. BBE John 3:19 And this is the test by which men are judged: the light has come into the world and men have more love for the dark than for the light, because their acts are evil. this. Jn 1:4, 9-11 Jn 8:12. Jn 9:39-41. 15:22-25. Mt 11:20-24. Lk 10:11-16, Lk 12:47. Ro 1:32. 2 Co 2:15, 16. 2 Th 2:12. He 3:12, 13. judgment Ge 31:1 Ex 6:6. world. Mt 4:8. Jn 1:9. 12:46. men loved. Ps 11:5. 2 Sa 13:9. Isa 30:10. Jer 5:31. Ep 5:12. darkness. Jn 1:5, 6. Jn 8:12. Jn 12:35, 46. 1 Jn 1:5. 2:8, 9, 11. rather than. Jn 12:43, 48. Mt 7:26, 27. 11:20-24. 12:41. Lk 11:31, 32. Lk 12:47, 48. Ro 5:13 Ep 4:30 Heb 10:26-29. for. Jn 5:44. Jn 7:7. 8:44, 45. 10:26, 27. Jn 12:43. Ge 6:5. Ge 37:2. Is 30:9-12. Jer 17:9. Mk 7:21-23. Lk 16:14, 15. Acts 24:21-26. Ro 2:8. 1 Pe 2:8. 2 Pe 3:3. John 3 Resources - Multiple Sermons and Commentaries THE REASON PEOPLE REJECT CHRIST This is the judgment, that the Light has come into the world - As Bernard says judgement "is no arbitrary sentence, but the working out of a moral law." NLT = "And the judgment is based on this fact: God's light came into the world." John has just described those who obstinately do not believe (perfect tense) and now announces the verdict and describes it by using the contrast between light and darkness. The Light that has come is of course is Christ (Jn 1:4, 5, 9+, Jn 8:12, Jn 9:5, Jn 12:46) and His Gospel of salvation. Has come is in the perfect tense which speaks of the permanence or abiding effect of Jesus' coming - His incarnation, virgin birth, sinless life, etc. Into the world depicts His destination coming as "the Light of the world" (Jn 8:12) Who "enlightens every man." (Jn 1:9+). Hendriksen paraphrases John 3:18 - "Now with respect to those who reject the only-begotten Son of God, this is the divine verdict, that the Christ Who is Himself the Light—the very embodiment of the truth and love of God, yea, of all His attributes—He, by means of the word of prophecy and especially by means of His own incarnation, came into the realm of fallen mankind; but, though some accepted Him, by far the majority preferred the moral and spiritual darkness of sin (spiritual blindness, hatred of the brethren, etc., see especially 1 Jn 2:11, but also Jn 8:12; 12:35, 46; and 1 Jn 2:8, 9). In fact, they actually loved this darkness; and the reason was not that they were ignorant, having never heard the Gospel, but rather this: their works were evil." (BNTC-Jn) Judgment (justice, court, sentence)(2920)(krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment."Jesus gives sinners the way of escape, the way to miss the horrible day of judgment (Heb 10:27)! Note the striking contrast in Jn 5:29 "those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. "And inasmuch as it is appointed for men to die once and after this comes judgment." (Heb 9:27) In Mt 12:18 God's judgment is equated with justice, for He is the righteous and just Judge (cp Mt 12:20, 23:23, Rev 16:7). World (2889) see preceding note on kosmos John
João 3
MacArthur says men do not believe in Christ because "They love their sin. They don’t want to come near Christ ’cause He shines a light on their sin, exposes their sin. Sinners love sin. It’s not ignorance. It’s not lacking the basic faculties of reason. It’s not misunderstanding. Sinners prefer moral darkness." (Sermon) Steven
João 3
MacArthur - Unbelievers hate (cf. Jn 7:7; Pr 1:29+) the Light, knowing it will reveal their sin (cf. Eph. 5:13+; 1 Th 5:7+). As a result, they seal their own condemnation because they reject the only One who can save them from their spiritual darkness. Does (4238)(prasso) means doing something as a regular practice or as a routine habit, and is distinguished from poieo which means "to do" which focuses more on the end/achievement of the action. In contrast prasso focuses on the process or habitual effort to arrive at the end/achievement, and thus refers more to the course of conduct. (even the present tense of poieo expresses a series of repeated acts). Evil (5337) (phaulos) means worthless, corrupt, good–for–nothing, depraved, mediocre, unimportant, of no account, vile, evil, wicked, foul, depraved. Worthlessness is the central notion (see Trench below). The word indicates the impossibility of any true gain ever coming forth. Trench explains that "there are words in most languages, and phaulos is one of them, which contemplate evil under another aspect, not so much that either of active or passive malignity, but that rather of its good-for-nothingness, the impossibility of any true gain ever coming forth from it… This notion of worthlessness is the central notion of phaulos. Hates (present tense)(3404)(miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another (Mt 5:43, Lk 6:27, et al). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes. For example in John 15:18 Jesus warned His disciples “If the world hates (miseo) you, you know that it has hated (miseo) Me before it hated you." It is notable that miseo is used almost always by Jesus in the Gospels. Miseo in John - Jn. 3:20; Jn. 7:7; Jn. 12:25; Jn. 15:18; Jn. 15:19; Jn. 15:23; Jn. 15:24; Jn. 15:25; Jn. 17:14; D A Carson - Jesus is the revelation of God and the objectification of divine holiness and purity. But men loved darkness instead of light: they preferred to live without such knowledge of God, without such brilliant purity. The reason was fundamentally moral: their deeds were evil. They were not willing to live by the truth; they valued their pride more than their integrity, their prejudice more than contrite faith. Worse, anyone in this camp hates the light and refuses to come to it for fear that his deeds will be exposed (elengchthē). The verb suggests not only exposure but shame and conviction. Borrow The Gospel according to John, 206) And does not come to the Light for fear that his deeds will be exposed - As described below the verb be exposed is used of bringing something to light, in this context their evil deeds, and is primarily a function of the Holy Spirit Who produces inner conviction, and convinces the one convicted about their sin. That is the last thing these Christ rejecters want to happen. And so they make every effort not to come to the Light of the world and His Spirit! Robertson on does not come to the Light - The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness.
João 3
MacArthur comments that "Believers hate their sin and love righteousness (1 John 2:3–6, 9; 3:6–10). They have nothing to hide, and thus no reason to fear what the light will reveal." (See John 1-11 MacArthur New Testament Commentary) Jesus used this same verb wrought or ergazomai later in John commanding “Do not work (ergazomai in present imperative with a negative which necessitates our dependence the Holy Spirit to obey) for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.” (Jn 6:27) And later He said “We must work (ergazomai) the works of Him who sent Me as long as it is day; night is coming when no one can work (ergazomai). (Jn. 9:4) We see this same idea in Paul's description of believers writing "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. " (Eph 2:10+) True believers will "bear fruit in keeping with repentance." (Mt 3:8+) Good deeds in fact testify that one is a genuine disciple Jesus declaring “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples." (Jn 15:8) And continuing the contrast with the evil deeds of the unregenerate in John 3:20 Jesus warned that "Every tree that does not bear good fruit is cut down and thrown into the fire.” (Mt. 7:19+). May be manifest (disclosed, revealed) (5319)(phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest, to cause to be seen or to make something clear. To be manifested is more than to “appear.” A person may “appear” in a false guise or without a disclosure of what he truly is; to be manifested is to be revealed in one’s true character; this is especially the meaning of phaneroo, see, e.g., John 3:21; 1Co 4:5; 2Cor. 5:10, 11; Ep 5:13. Wrought (perfect tense)(2038)(ergazomai from ergon = work) means to engage in an activity involving considerable expenditure of effort. To work effectively. Ergazomai is often used to describe work in a spiritual sense, implying supernatural work, work that God does, work that God (His Spirit indwelling believers) energizes in and through His children, work that lasts for all eternity! (Jn 5:17, Jn 6:27, Jn 9:4) Good and Evil and Light John 3:21 - John Butler The righteous act differently than the wicked. If your conduct is like the conduct of the world, your salvation is suspect. FIRST—THE CONTRAST IN THEIR COMPARISON "But." The previous verse spoke of the conduct of the wicked, "But" says there is a great contrast in conduct to the wicked. One wonders sometimes if the contrast exists, as it seems everybody is acting unholy and no one seems to be acting holy. This not only is true in society but it also seems to be true at church. SECOND—THE CONDUCT IN THE COMPARISON "Doeth truth." The ungodly are said to do evil and to hate the light. But the righteous are described as those who "doeth truth." This phrase "doeth truth" is another term for holiness. Jesus Christ is the personification of truth, for He said, "I am the truth" (John 14:6). Those who do truth do not despise the light, but evil "hateth." the light (truth). You will never see the hates laws of today attack the hatred of truth. The hate laws are only to attack those who "doeth truth." THIRD—THE CROWD IN THE COMPARISON "He." This is a contrast to the wicked crowd. The verse prior to this one describes the wicked as "everyone," but our text describes the righteous as "he." Matthew 7:13, 14 describes people in the same way. The righteous are "few" but the wicked are "many." However, the fact that wickedness is more popular than righteousness does not validate wickedness, it only says that more people will be condemned to hell than those who make it through the pearly gates to heaven. If you live a godly life, do not be surprised if you walk alone. FOURTH—THE COMPASSION IN THE COMPARISON "Cometh to the light." The godly are interested in truth and righteousness. The wicked are not. That accounts for why sports' stadiums and arenas have capacity crowds on Sunday while church services have mostly empty pews. The ungodly are not interested in spiritual things and so do not come to the Light. This is seen symbolically in the fact that the wicked have their bars and pubs dark. No bar or pub has much of an electric bill. Evil loves darkness. Truth loves the light. It is therefore interested in Jesus Christ and His Word. FIFTH—THE CONFIRMATION IN THE COMPARISON "That his deeds may be made manifest, that they are wrought in God." The doer of truth is not afraid of the "light" he knows the light will vindicate him. It will verify his righteousness. Those who are righteous know they have nothing to hide and are not only not afraid of the light but invite the light to inspect them. In contrast evil does not come to the light, "lest their deeds should be reproved" (John 3:20). Therefore they do not come to Christ nor do they read and study His Word. Disinterest in the Word may confirm you as unsaved. (Sermon Starters) John 3:22 After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. NET John 3:22 After this, Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. GNT John 3:22 Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν καὶ ἐκεῖ διέτριβεν μετ᾽ αὐτῶν καὶ ἐβάπτιζεν. NLT John 3:22 Then Jesus and his disciples left Jerusalem and went into the Judean countryside. Jesus spent some time with them there, baptizing people. KJV John 3:22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. ESV John 3:22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. NIV John 3:22 After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. ASV John 3:22 After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. CSB John 3:22 After this, Jesus and His disciples went to the Judean countryside, where He spent time with them and baptized. NKJ John 3:22 After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. NRS John 3:22 After this Jesus and his disciples went into the Judean countryside, and he spent some time there with them and baptized. YLT John 3:22 After these things came Jesus and his disciples to the land of Judea, and there he did tarry with them, and was baptizing; NAB John 3:22 After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing. NJB John 3:22 After this, Jesus went with his disciples into the Judaean countryside and stayed with them there and baptised. GWN John 3:22 Later, Jesus and his disciples went to the Judean countryside, where he spent some time with them and baptized people. BBE John 3:22 After these things Jesus and his disciples went into the land of Judaea, and there he was with them for some time, giving baptism. these. Jn 2:13. 4:3. 7:3. disciples. Jn 2:2. and baptizing. Jn 3:26. Jn 4:1, 2. John 3 Resources - Multiple Sermons and Commentaries PARALLEL MINISTRIES OF JESUS AND JOHN IN JUDEA Both were doing the same thing but there was no rivalry.
João 3
MacArthur - The exact location of this reference is disputed. It could refer to either Salim near Shechem or Salim that is six miles south of Beth Shean. Both are in the region of Samaria. Aenon is a name that means “springs,” and both of these possible sites have plenty of water (“much water there”)." (One Perfect Life) NET Note on Aenon - The precise locations of Ainon and Saleim are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Aivnw,n = "springs" in Aramaic and Saleim = Salem, "peace") some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty. F F Bruce - “The name Aenon (Ainun means ‘springs’, which would provide the ‘much water’ (literally ‘many waters’) required by John for baptizing.” Related Resources: American Tract Society Aenon Easton's Bible Dictionary Aenon Fausset Bible Dictionary Aenon Holman Bible Dictionary Aenon Hitchcock Bible Names Aenon Hastings' Dictionary of the Bible Aenon Hastings' Dictionary of the NT Aenon Morrish Bible Dictionary Aenon International Standard Bible Encyclopedia Aenon Kitto Biblical Cyclopedia Aenon McClintock and Strong's Bible Encyclopedia Aenon Because there was much water there - Literally "because there were many waters there." For baptizing, not drinking.
João 3
MacArthur explains why John inserts this verse in his account - The statement informs readers that this incident took place between Jesus’ temptation (Mt 4:1ff+, Lk 4:1ff) and John’s imprisonment, a period of time about which the Synoptic Gospels (Matthew, Mark, and Luke) are silent. The Synoptics begin their account of Jesus’ public ministry in Galilee after John is already in prison (Matt. 4:12+; Mark 1:14). The Gospel of John supplements them by recording these earlier events from Jesus’ ministry (ED: SEE UNSHADED AREA TO LEFT SIDE OF CHART BELOW), events that were simultaneous with John the Baptist’s ministry in Samaria. The apostle John clarifies the timing here so that his readers will not be confused. (See John 1-11 MacArthur New Testament Commentary) If you are still somewhat confused (as I was), below is a chart to help visualize the record of Jesus' ministry in Judea which is not found in the Synoptic Gospels. There are a couple of points you need to notice. Notice that Mt 4:12+, Mk 1:14+ and Lk 4:14+ each mark the beginning of Jesus' Galilean Ministry, but only Matthew and Mark specifically associate this beginning with John the Baptist's imprisonment. Luke 4:14+ does not say anything about the imprisonment. Luke (and here is where one could be easily confused) actually describes the imprisonment of John the Baptist in Luke 3:19-20+, which is BEFORE his description of Jesus' Baptism and Temptation in the chart below. Here is what you need to understand -- Luke is not giving a chronological description. William Hendriksen agrees that "As is so often the case, Luke’s account here is not chronological....But though not always chronological, Luke’s account is logical. He wishes to bring the story of John’s ministry to a close, in order to write the story of Christ’s ministry. There surely can be no objection to that." (BNTC-Luke) Baptism Mt 3:13-17+ Mk 1:9-11+ Lk 3:21-22+ Temptation Mt 4:1-11+ Mk 1:12-13+ Lk 4:1-13+ Jesus Early Judean Ministry Year of Obscurity TIME GAP Only described in John 1:19-4:54 No Record in Synoptic Gospels Jesus Begins Ministry in Galilee Mt 4:12+ Mk 1:14+ Lk 4:14+ From the chart note that the TIME GAP occurs only in the Gospel of John between Mk 1:13 and Mk 1:14, Mt 4:11 and Mt 4:12 and Luke 4:13 and Luke 4:14. This TIME GAP is estimated to be about 12-14 months and constitutes Jesus' EARLY JUDEAN MINISTRY completely omitted by Matthew, Mark and Luke. Some refer to this TIME GAP as the "YEAR OF OBSCURITY." (See study by S Lewis
João 3
MacArthur - This section may be divided into three parts that highlight the significance of what was occurring in relationship to John’s and Jesus’ ministry: John the Baptist constituted the end of the old age (John 3:25–29); the transition to Jesus’ ministry (v. 30); and Jesus’ ministry as constituting the beginning of the new age (vv. 31–36). Instead of jealousy, John exhibited humble faithfulness to the superiority of Jesus’ person and ministry. And they came to John and said to him, "Rabbi (rhabbi), He Who was with you beyond the Jordan (Jn 1:28+), to Whom you have testified - In this passage John’s disciples exposed their competitive spirit (We never get caught up in a spirit of competition in our church do we? That's rhetorical of course!). What John's disciples clearly lost sight of was John's original mission from God, to prepare the way for the Messiah. They forgot that John's ministry was a means to an end! In using Rabbi they greet John (only time he is called Rabbi in John's Gospel) just as Jesus was greeted by Nicodemus (Jn 3:2+). Earlier John recorded that John the Baptist "came as a witness, to testify about the Light, so that all might believe through him." (Jn 1:7+) and we read of his witness in Jn 1:15+ and Jn 1:26-36+. Notice these disciples of John do not even say the Name "Jesus" but refer to Him only with pronouns! This fact would support their jealousy and envy toward Jesus. Testified or witnessed is in the perfect tense indicating this witness had begun in the past and had continuing impact, pointing to the abiding influence of John’s witness. Beyond (peran) is an adverb which indicates a position opposite another position, with something intervening, so the idea is on the other side, on the far side, across from. Borchert on Rabbi - The designation of the Baptizer by his disciples as “Rabbi” (Lord, Master, or Teacher) is unquestionably intended by the evangelist to pinpoint the contrast between John and Jesus because 3:26 is the only place in the Gospel where the title “Rabbi” refers to someone other than Jesus (cf. 1:38; 6:25; 9:22; 11:8; as well as 20:16, where the heightened form “Rabboni” is used after the resurrection). (NAC-Jn) Rabbi (4461) see note on rhabbi. All uses - Matt. 23:7; Matt. 23:8; Matt. 26:25; Matt. 26:49; Mk. 9:5; Mk. 11:21; Mk. 14:45; Jn. 1:38; Jn. 1:49; Jn. 3:2; Jn. 3:26; Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8 See also Was Jesus a rabbi? You have testified (witnessed) (3140)(martureo from martus/martys = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified related to fact, not opinion, as in a courtroom setting.Uses of martureo in John's Gospel. First 5 uses refer to the witness of John the Baptist.- Jn. 1:7+; Jn. 1:8+; Jn. 1:15+; Jn. 1:32+; Jn. 1:34+; Jn. 2:25; Jn. 3:11+; Jn. 3:26+; Jn. 3:28+; Jn. 3:32+; Jn. 4:39+; Jn. 4:44+; Jn. 5:31; Jn. 5:32; Jn. 5:33; Jn. 5:36; Jn. 5:37; Jn. 5:39; Jn. 7:7; Jn. 8:13; Jn. 8:14; Jn. 8:18; Jn. 10:25; Jn. 12:17; Jn. 13:21; Jn. 15:26; Jn. 15:27; Jn. 18:23; Jn. 18:37; Jn. 19:35; Jn. 21:24 Behold, He is baptizing and all are coming to Him - This passage pictures "Jealousy 101!" Their words seem to carry the implied question “What are you going to do about it?” In other words John's disciples were disturbed (jealous, envious, etc) that so many Jews were turning away from John to Jesus. "Without realizing it, John’s disciples were putting him into a situation of competing against the Lord Jesus! " (Wiersbe) It is doubtful that truly "all" were coming to Jesus, but as
João 3
MacArthur - God had sovereignly granted him his ministry (cf. Ro 1:5; 1 Cor. 4:7; 15:10; Eph. 3:7; 1 Tim. 2:7); if God now chose to change or end that ministry, John was content. Everything among God’s servants, including popular ministry, is a gracious gift from God, not something to which a person is entitled. Therefore there is no place for jealousy, as John’s self-effacing reply indicated (See John 1-11 MacArthur New Testament Commentary) John answered and said, "A man can receive nothing unless it has been given him from heaven - This verse drips with the honey of grace! Sovereign grace is God's giving to the undeserving! John's anointing to be a voice crying in the wilderness was not from himself but was from God. His message of repentance to prepare the way of the Lord was also not his message but was from God. Given from Heaven means given from God. Given is in the perfect tense which speaks of it being given (it is also in the divine passive) at some point in time in the past and with continuing effect. John's point is that all blessing and ministry are from God [cp Jas 1:17, Ro 11:36], which should put a stop to all competition! "Paul would have agreed with this (1 Cor. 3:1–9; 4:1–7). Our gifts and opportunities come from God, and He alone must get the glory." (Wiersbe) Would it be that this were so in all our churches! God is the Giver of every good gift and thus He alone deserves the glory! We can do nothing that He does not initiate and then work through us to complete (cp Jn 15:5, 2 Cor 3:5,6+). A Christ exalting ministry is not achieved but received!
João 3
MacArthur - Bringing the faithful remnant of Israel (depicted in the Old Testament as the bride of the Lord; cf. Isa 54:5–6; Isaiah 62:4–5; Jer. 2:2; 31:32; Hos. 2:16–20) to Christ was the culmination of John’s ministry as His forerunner. (Ibid) D A Carson actually mentions both considerations - We cannot imagine that John the Baptist was ignorant of the many Old Testament passages that depict Israel or the faithful within Israel as the bride of the LORD (e.g. Is. 62:4–5; Je. 2:2; Ho. 2:16–20). Rather obliquely John is therefore also saying that the Jesus he has introduced to the faithful remnant in Israel is none other than Israel’s King and Messiah. Jesus may allude to the same heritage of understanding in Mark 2:19+. The Evangelist could not have been unaware of the fact that the post-resurrection church would picture Christ as the bridegroom and his church as the bride—the continuation and transformation of the Old Testament theme (e.g. 2 Cor. 11:2; Eph. 5:25–27; Rev. 21:2, 9; 22:17). Borrow The Gospel according to John) Warren Wiersbe likewise mentions both considerations - The image of the Bridegroom would have been significant to the Jewish people, for Jehovah had a “marriage covenant” with the nation (Isa. 54:5; 62:4ff; Jer. 2:2; 3:20; Ezek. 16:8; Hosea 2:19ff). Alas, Israel had been unfaithful to her vows, and God had to put her away temporarily. Today, God is calling out a people for His name, the church, the bride of Christ (2 Cor. 11:1–3; Eph. 5:22–33). One day the Bridegroom will come to claim His bride and take her to her home in heaven (Rev. 19:6–9; 21:9ff). (BEC) Borchert - The symbol of marriage, of course, has been employed as a striking picture of the relationship between Christ and his church and as Schnackenburg correctly observed has given rise to “the allegory of the Church as the bride of Christ” (e.g., Eph 5:23–33; Rev 19:7–8). The Gnostics pressed this imagery much further and were charged by the heresiologs like Irenaeus with immoral activity in the name of spiritual experiences. How widespread the immorality was among the Gnostics is debated today. But in the Gospel of Philip the highest sacrament was known as the bridal chamber, clearly confirming the view that in Gnostic spirituality marriage language was found to be very important in describing the intimacy and power of the experience. (NAC-Jn) Steven
João 3
MacArthur adds "He was even responsible for bringing the bride to the bridegroom to begin the wedding ceremony. Having done that, his task was completed; the focus now rightfully shifted from him to the bridegroom. There is good evidence that according to ancient Mesopotamian law the friend of the bridegroom was forbidden under any circumstances to marry the bride, even if the bridegroom rejected her." Ron Mattoon adds that "John the Baptist was the shoshben or the liaison between the bride and the groom. He acted as a negotiator between the two families. He arranged the wedding and gave out the invitations. He also presided at the wedding feast. He was responsible for bringing the bride and groom together. His special duty was to guard the bridal chamber and let no false lover inside of it. He would open the door only when in the dark he heard the groom's voice. He let the groom inside and went away rejoicing because the two lovers were finally together. Bringing the couple together was his job. Once he did this he faded off the scene. Ellicott's Commentary for English Readers - The “friend of the bridegroom”—called by the Hebrews “Shōshbēn,” and by the Greeks “Paranymph”—was charged with the preliminaries of the marriage. He arranged the contract, acted for the bridegroom during the betrothal, and arranged for, and presided at, the festivities of the wedding-day itself. It was a position of honour, in proportion to the position of the bridegroom himself, and was given to his chief friend. That friend then joyed in his joy, and there was none brighter on that day than he. This in John’s thought is an illustration of his own position. The bridegroom is the Messiah; the bride is the Kingdom of God—the church, consisting of all who with pure hearts are willing to receive Him; the friend who has arranged the betrothal, who has prepared these hearts, is John himself. He now stands and hears the Bridegroom. Some of those who had been prepared by him for the Bridegroom would have come, it may be, and told him of his words. He is now near at hand. Throngs crowd to Him. The bride is approaching. Do they see in all this matter for envy? It is to him the consummation of all hopes. The life-work has not been in vain. The cup runs over. The joy is fulfilled. DON'T STEAL THE SHOW! He must increase, but I must decrease. John 3:30. Recently I listened to a musician who played so magnificently that I forgot the performer in the beauty of his performance. He is a great artist who can fade out in the glory of his art. He is a great preacher who can get lost in his message. He is a great Christian in whom Christ is magnified whether by life or by death. I have read of a lamplighter in the old days who went along the street at dusk starting the flame in each of the lamps, fading away in the gathering darkness but leaving the lights he had kindled. So does the true Christian bow out to let Christ take the stage. The friend of the Bridegroom does not steal the show! (Vance Havner) Who stands and hears him, rejoices greatly because of the bridegroom's voice - Rejoices greatly is literally "with joy does continually rejoice." The verb chairo is used here with the noun chara (joy, rejoicing, gladness), to express intense joy and in the present tense describes this as the friend of the bridegroom's continual emotion. We see a similar use (chairo with chara) in Mt 2:10+ describing the magi "When they saw the star, they rejoiced exceedingly with great joy." (cf use in Septuagint - Jonah 4:6) What brought John such great joy? One writer says it is the joy of watching the Jews leave him and flock to Jesus. That has to be part of his full joy for I know that every time I have the opportunity to share my Christ with someone, my joy shoots "off the charts" for the rest of the day (whether they receive Him then or reject Him -- no matter, for the Gospel seed has been planted - cf Isa 55:11)! Marcus Dods writes "This is the joy which John claims for himself, the joy of the bridegroom’s friend, who arranges the marriage, and this joy is attained in Christ’s welcoming to Himself the people whom John has prepared for Him and directed to Him." (John 3) Barton - As the best man, John enjoyed seeing his friend, the bridegroom, honored. He insisted that all the attention should go to the bridegroom and his bride. (LAC - Gospel of John - Borrow)
João 3
MacArthur - the Baptist’s hyperbolic statement ("NO ONE") emphasized that the world in general rejects Jesus and His teaching. (See John 1-11 MacArthur New Testament Commentary)
João 3
MacArthur explains it this way - In the ancient world, people set their seal to something (often with a signet ring; Gen. 41:42; Est. 3:10, 12; 8:2, 8, 10; Dan. 6:17) as a sign of complete acceptance and approval. In today’s jargon, they signed off on it. Those who have received Christ’s testimony thereby certify their belief that God is true when He speaks through His Son, as always (cf. John 17:17; Ro 3:4; Titus 1:2)....To reject Jesus is to call God a liar (1 John 5:10+), and to perish eternally (John 8:24). (See John Commentary) Bruce Barton - Those who received Jesus’ testimony believed that he was the Son of God come from heaven, the Messiah. Their belief in his testimony was their “stamp of approval” on the truthfulness of God’s action (sending his Son). In other words, they tested the testimony and found it to be true. “To set one’s seal” to something was a way of saying, “I have identified with this.” In ancient days, a person would impress his personal mark on a seal and thereby label the object so sealed as belonging to him or her. (LAC - Gospel of John - Borrow)
João 3
MacArthur adds that "Since “in Him all the fullness of Deity dwells in bodily form” (Col. 2:9+), there were no limits to the Spirit’s power working through Him." (See John Commentary) What does it mean that the Father gave the Son the Spirit without measure? Not in a small degree, but fully, completely. The literal Greek reads "for not by measure does he give the Spirit" which was an ancient idiomatic way to describe something with a limit. And so we read in Leviticus Rabbah 15:2 "The Holy Spirit rested on the prophets by measure." That is to say the prophets had a "limit"! But John contrasts Jesus, by stating that the Spirit rests upon Him without measure (or without limit as in NIV, NLT). And so
João 3
MacArthur - This last point explicitly states what the first four imply. Because of His love for the Son (cf. Jn 5:20; Jn 15:9; Jn 17:23, 26; Matt. 3:17), the Father has given Him supreme authority over all things on earth and in heaven (Matt. 11:27; 28:18; 1 Cor. 15:27; Eph. 1:22; Phil. 2:9–11; Heb. 1:2; 1 Peter 3:22). That supremacy is a clear indicator of the Son’s deity. (See John Commentary) As Carson says "Even the unfolding of redemptive history finds its ultimate source in the loving relationships in the Godhead." (Borrow The Gospel according to John) Leon
João 3
MacArthur - The juxtaposition of belief and disobedience is a reminder that the New Testament portrays belief in the gospel as obedience to God, an essential element of saving faith (Acts 6:7+; Ro 1:5+; Ro 15:18+; Ro 16:26+; 2 Th 1:8; Heb 5:9; 1 Pe 1:2+; 1 Pe 4:17+). (See Obedience of faith.) We see the contrasting ends of those how obey and who not obey in Paul's second letter to the Thessalonians For after all it is only just for God to repay with affliction those who afflict you (BELIEVERS), 7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire (SECOND COMING), 8 dealing out retribution to those who do not know God (COMPARE Mt 7:23+) and to those who do not obey the gospel of our Lord Jesus. 9 These (CHRIST REJECTERS) will pay the penalty of eternal destruction (NOT ANNIHILATION BUT LOSS OF THE PURPOSE FOR WHICH THEY WERE CREATED = TO GLORIFY GOD FOREVER!), away from the presence of the Lord and from the glory of His power (HELL IS THE ABSENCE OF GOD'S PRESENCE! THIS IS INDESCRIBABLE LONELINESS FOREVER!), 10 when He comes to be glorified in His saints on that day (SECOND COMING), and to be marveled at among all who have believed–for our testimony to you was believed. (2 Th 1:6-10) Does not obey (544)(apeitheo from a = without + peítho = persuade) literally describes one who refuses to be persuaded and who disbelieves willfully and perversely. Apeitheo means not to allow oneself to be persuaded; not to comply with and to refuse or withhold belief (in the truth, but elsewhere in Christ, in the gospel) Apeitheo speaks of a stubborn, stiff-necked attitude. It speaks of disbelief manifesting itself in disobedience. It is opposed to pisteuo, "believe". Apeitheo in the present context means that these individuals possess an attitude of unbelief. This is not just a momentary lapse in belief or a weakening of belief but a persistent, ongoing unbelief as indicated by the present tense. And how is their persistent unbelief discerned? It is discerned by observing their persistent, deliberate disobedience, their conscious, willful resistance and rebellion against divine authority and their obstinate rejection of the will (the Word) of God - disobedience to divine declaration. Such is their lifestyle, the way they foolishly live their life in continual disobedience against God! To be sure, we all disobey the divine Word from time to time. That is not what John is referring to here. Instead he is describing the individual with an unregenerate, uncircumcised heart who habitually, continually disobeys (as their lifestyle) what he or she knows to be the truth. Apeitheo - 14x in NT - Jn 3:36; Acts 14:2; Acts 19:9; Ro 2:8; Ro 10:21; Ro 11:30; Ro 11:31; Ro 15:31; Heb. 3:18+ (see Heb 3:19 "unbelief" parallels "disobedient") where ; Heb. 11:31; 1 Pe 2:8; 1 Pe 3:1; 1 Pe 3:20; 1 Pe 4:17 Related Resources: Why is faith without works dead? What does the Bible say about obedience? What is the relationship of faith, works, and security in salvation? Faith vs. belief—what is the difference? Can a person believe in some sense but not be saved? What is a leap of faith? What are some of the signs of genuine saving faith? What is saving grace? What does it mean to have faith in Jesus? What is the relationship of faith, works, and security in salvation? Where does faith come from? But - A dramatic term of contrast. The contrast is eternal life verse eternal death. It's your choice dear reader. Life or death? Which will it be? Steven