João 3
Leon Morris · Citado em PreceptAustin
João 3
Morris says that as a Pharisee "Nicodemus would have stressed the careful observance of the Law and the traditions of the elders. For the loyal Pharisee this was the way of salvation. John uses this conversation to show that all such views are wide of the mark. Not a devout regard for the Law, not even a revised presentation of Judaism is required, but a radical rebirth. The demand is repeated three times (Jn 3:3, 5, 7). Nicodemus and all his tribe of lawdoers are left with not the slightest doubt but that what is asked of anyone is not more law, but the power of God within that person to remake him or her completely. In its own way this chapter does away with “works of the law” every bit as thoroughly as anything in Paul." (Borrow The Gospel according to John page 208) Pharisees (5330)(pharisaios) transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. (See lengthy note by Barclay on Pharisees) They were not separatists in the sense of isolationists but they were highly zealous for ritual and religious purity according to the Mosaic law and their own traditions which they added to the OT Law (cf warnings in Pr 30:6, Rev 22:18, 19+). Although their origin is unknown, they seem to have arisen as an offshoot from the “Hasidim” or “pious ones” during the Maccabean era. They were generally from the Jewish middle class and mostly consisted of laity (business men) rather than priests or Levites. They represented the orthodox core of Judaism and very strongly influenced the common people of Israel. According to Josephus, 6,000 existed at the time of Herod the Great. All uses in John - Jn. 1:24; Jn. 3:1; Jn. 4:1; Jn. 7:32; Jn. 7:45; Jn. 7:47; Jn. 7:48; Jn. 8:3; Jn. 8:13; Jn. 9:13; Jn. 9:15; Jn. 9:16; Jn. 9:40; Jn. 11:46; Jn. 11:47; Jn. 11:57; Jn. 12:19; Jn. 12:42; Jn. 18:3 Mattoon - Pharisee means "Separated one." They separated themselves from all ordinary life in order to keep every detail of the Law and the extra rules and regulations that were written by the scribes. The Pharisees were known as chaburah or brotherhood. There were never more than 6000 of them. They entered into a brotherhood by taking a pledge in front of three witnesses, that they would adhere to thousands of rules implemented by the scribes.The focus of their attention was on the outward appearances and adherence to rules instead of inward purity of the heart. For this, they were rebuked by the Lord. They were jealous of Jesus because He undermined their authority and challenged their views. Related Resource: Who were the Pharisees? Named Nicodemus (Nikodemos 3530) - Only used by John 5x in the NT (Jn. 3:1; Jn. 3:4; Jn. 3:9; Jn. 7:50; Jn. 19:39). This is a Greek name which was common among Jews and Gentiles. Josephus mentions this name (but not the same Nicodemus - Josephus Antiquities 14.3.2) (cf Greek names of Philip and Andrew Jn 1:40, 43+). Nicodemus means conqueror of the people or populace, victorious (victor) among his people, "one who has won distinction among the people" (Zodhiates). He is not the young ruler in Lk 18:18+. John records what appears to be the "progress" of Nicodemus in coming to faith in Jesus as the Messiah. While Nicodemus defends Christ against the unjust Pharisees was taking a very unpopular stand in his attempt to protect Jesus, and suggest he was in process of being saved after his initial encounter with Jesus (the Wind had begun to blow, so to speak, in the heart of Nicodemus) - John 7:50-52+ Nicodemus (he who came to Him before, being one of them) said to them, “Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?” 52 They answered him, “You are not also from Galilee, are you? Search, and see that no prophet Nicodemus appears to be a follower of Christ as He helps Joseph bury Jesus (See Michelangelos' statute) - Jn 19:38-40 And after these things Joseph of Arimathea, being a disciple of Jesus, but a secret one, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. He came therefore, and took away His body. 39 And Nicodemus came also, who had first come to Him by night; bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 And so they took the body of Jesus, and bound it in linen wrappings with the spices, as is the burial custom of the Jews. Leon Morris - We hear of Nicodemus only in this Gospel. He comes before us raising a hesitant (and apparently ineffectual) voice on behalf of Jesus when he is being discussed by the authorities after an abortive attempt to arrest him during the Feast of Tabernacles (Jn 7:50–52). He is not recorded as saying anything at the trial of Jesus, but he helped Joseph of Arimathea at the burial (Jn 19:39). We may, I think, fairly infer that he had a love for the truth, but that he was rather a timid soul. In the end he came right out for Jesus, and that at a time when all the disciples forsook him. That is saying a lot for a timid man. (Borrow The Gospel according to John page 208) That Nicodemus was likely born again is a miracle as is every new birth. But Nicodemus had several "strikes" against him. In addition to John's description of this respected ruler and teacher, Jewish tradition said he was the third richest man in Jerusalem at this time. But what one has does not change what he or she is....a sinner! Jesus spoke to this "disadvantage" declaring "“How hard it is for those who are wealthy (chrema) to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." (Lk 18:24-25+, Mt 19:24) This prompted the question "Then who can be saved?" (Lk 18:26+) to which Jesus responded (PRAISE GOD FOR THIS RESPONSE!) "The things that are impossible (adunatos) with people are possible (dunatos) with God." (Lk 18:27+) Paul added "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; (NICODEMUS WAS ESSENTIALLY ALL OF THOSE THINGS!) 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God." (1 Cor 1:26-29) Related Resource: Who was Nicodemus in the Bible? Josh McDowell's classic "More than a Carpenter" - good book to suggest to your skeptical friends! How a Jewish man Michael Goldstone met Messiah - site has multiple similar video testimonies A ruler of the Jews - Ruler of the Jews refers to one of members of the Sanhedrin (cf Jn 7:26, Jn 7:48, Jn 12:42). Thus Nicodemus was a member of the Sanhedrin (usually translated "council" in NAS - e.g., Jn 11:47 - see sunedrion), the highest legal, legislative, and judicial body among the Jews. In the NT uses the council or Sanhedrin consisted of 71 members (70 members plus the highest official, the high priest) from the chief priests, former high priests, and the chief priests or heads of the twenty–four courses or divisions, elders, and scribes or lawyers. Apparently the council itself determined who could belong. There were also local councils throughout the Jewish Diaspora with 23 members, which were also called sunedrion. The Sanhedrin tried the most serious offenses and pronounced the severest penalties, including death by stoning (see Acts 6:12-7:60+) The Sanhedrin was formed in imitation of the seventy elders appointed by Moses (Nu 11:16ff.) - The Gospels reveal how the sunedrion tried to get rid of Jesus early in His ministry (John 11:47). Finally, with the help of Judas, they succeeded in having Him arrested, tried, and sentenced. After AD 70 and the destruction of Jerusalem, the Sanhedrin was abolished and replaced by the Beth Din (house of Judgment) that was composed of scribes whose decisions had only moral and religious authority. Ruler (magistrate, official) (758)(archon from present participle of archo = to rule) describes one who has eminence in a ruling capacity, referring to earthly figures (Mt 20:25) such as rulers (Acts 4:26), Moses ( Acts 7:27, 35), of Christ as the ruler of the kings of the earth (Rev 1:5). Beth Dinrefers to one who has administrative authority (Ro 13:3; Titus 1:9), including Jewish leaders (Acts 23:5 = reference to the high priest, Lk 8:41 = "an official of the synagogue;" Mt 9:18, 23 = ruler over a synagogue), members of the Sanhedrin (Lk 18:18, 23:13, 35, 24:20), of Gentile officials (Acts 16:19). "The title ruler is used in rabbinic literature for "a great man" or "prince."" (Phillips) Archon refers to the devil as ruler over the demons in Mt 9:34; 12:24; Mk 3:22; Lk 11:15 and Eph 2:2 "the PRINCE (archon) of the power of the air." John's uses of archon - Jn. 3:1; Jn. 7:26; Jn. 7:48; Jn. 12:31; Jn. 12:42; Jn. 14:30; Jn. 16:11 Bob
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Morris adds that "Both senses are true, and in the Johannine manner our author probably intends that we understand both." William Barclay's paraphrase picks up both meanings of anothen rendering it “unless a man is reborn [time] from above [place]." John spoke of this supernatural, spiritual rebirth earlier writing "But as many as received Him (JESUS AS SAVIOR, REDEEMER, LORD), to them He gave the right to become children of God, even to those who believe (RECEIVE PARALLELS BELIEVE) in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." (Jn 1:12+, Jn 1:13+) Alan Carr - So many people have this thing confused! They are seeking reformation. That is, they are trying to “turn over a new leaf” or “get a new lease on life”. What the world needs is not reformation, but regeneration! Every person under the sound of my voice needs regeneration and not reformation! You see, reformation is just whitewashing, but regeneration will wash you white (Rev 7:14+)! Reformation will put new cloths on a man, but regeneration will put a New Man in his cloths! What the world needs, what you need, and what I need is regeneration! You see, if you have been born only once, then friend you are going to die twice! But, if you have been born twice, you will never die, because death has been swallowed up in life (The Must of the New Birth) Jesus is calling for a radical regeneration, not a religious reformation. Again (from above)(509)(anothen from ano = above, upward, up + suffix "-then" = from) literally means from above (place) with a secondary meaning of again (time). This is probably another example of John’s use of terms that have two meanings (double entendre), both of which are true. John uses anothen to speak of place in Jn 3.31 ("He [Jesus] Who comes from above") and Jn 19:11 ("unless it had been given you from above."). Anothen is used in Mt 27:51 and Mk 15:38 in describing the curtain in the Temple torn from "top (another) to bottom." All uses of anothen - Matt. 27:51; Mk. 15:38; Lk. 1:3; Jn. 3:3; Jn. 3:7; Jn. 3:31; Jn. 19:11; Acts 26:5; Gal. 4:9; Jas. 1:17; Jas. 3:15; Jas. 3:17
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Morris says "There are references to proselytes who were admitted to the Jewish religion as being like children newly born." (Borrow The Gospel according to John page 214)
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Morris - The teaching of this verse is succinctly paraphrased by Hoskyns: “There is no evolution from flesh to Spirit.” (Borrow The Gospel according to John) William McDonald - The expression that which is born of the flesh is flesh means that children born of human parents are born in sin and are hopeless and helpless as far as saving themselves is concerned. On the other hand, that which is born of the Spirit is spirit. A spiritual birth takes place when a person trusts in the Lord Jesus. When a person is born again through the Spirit, he receives a new nature, and is made fit for the kingdom of God." (Believer's Commentary) Isaac Watts speaks to the impotence of the flesh in bringing about the New Birth.... How helpless guilty nature lies, Unconscious of its load! The heart, unchanged can never rise To happiness and God. The will perverse, the passions blind, In paths of ruin stray; Reason, debased, can never find The safe, the narrow way. Can aught, beneath a power divine, The stubborn will subdue? Tis Thine, almighty Saviour, Thine, To form the heart anew. O change these wretched hearts of ours, And give them life divine! Then shall our passions and our powers, Almighty Lord, be Thine! – Isaac Watts Flesh (4561)(sarx) is used 147 times in the NT and defies a single, simple definition (some Greek lexicons list up to 11 definitions for sarx!). The diligent disciple must carefully observe the context of each use of sarx in order to accurately discern which nuance is intended. The range of meaning extends from the physical flesh (as in the present passage) to the entire person, and even to all humankind! Paul's most common meaning of sarx is to refer to fallen human nature, fallen flesh that hates God and is in continual rebellion against Him. And sadly we as believers still possess this pernicious, profane predilection which is why we continually need to be filled with the Spirit (Eph 5:18+) so that we might be enabled by Him to continually walk by Him (by the Spirit - Gal 5:16+), for that is the only sure way to put to death the (fallen flesh energized) deeds of our mortal body (Ro 8:13+). There is not other hope for victory over the fallen flesh other than total dependence on the Spirit and the Word! And that which is born of the Spirit is spirit - This refers to the spiritual nature which the Spirit produces. The spirit that is born (comes into existence at time of regeneration) from God’s Spirit has an OT parallel (with which Nicodemus should have been familiar!) which gives a prophetic promise of God's gift of a “new spirit” (able to discern spiritual truths, etc) and the gift of His Spirit (Who enables life in this new realm) which says "Moreover, I (GOD) will give you (SPEAKING TO NATION OF ISRAEL BUT THIS TRUTH IS APPLICABLE TO GENTILES WHO BELIEVE IN THE MESSIAH) 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." (Ezekiel 36:26, 27+) John
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Morris adds that "This time it is not the truth that one must be reborn that is underlined, but the other truth that Jesus can be relied on." (Borrow The Gospel according to John p220) Obviously Jesus is placing great emphasis on this discourse. I say to you - Note that you is plural which signifies Jesus' message is for all who hear and read it. In context Jesus could have been referring to "you Pharisees" or "you Jews". We speak of what we know (eido) and testify (martureo in present tense) of what we have seen - Goodspeed paraphrases it "we know what we are talking about!" Know is (eido) which speaks of intimate knowledge, beyond a shadow of a doubt knowledge, not knowledge necessarily gained by experience but given by God.
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Morris - Testimony” (or “witness”) does not point to opinions that may be debated, but to objective fact. Jesus is not hazarding a guess, but telling Nicodemus about things of which he has perfect knowledge. (Borrow The Gospel according to John p220) And you do not accept (lambano) our testimony (martureo) - Do not (ou) indicates absolute negation and accept (lambano) is in the present tense indicating that their non-acceptance was not a passing refusal but their regular habit! Notice also that Jesus makes a twofold reference to testimony (we...testify...testimony) which emphasizes the reliability of His teaching to the teacher Nicodemus. Earlier John recorded a sad summary of Jesus' ministry to Israel writing "He came to His own, and those who were His own did not (ou = absolute negation) receive (paralambano) Him." (Jn 1:11+) In this verse Jesus again uses the plural form of you (cf plural you in Jn 3:7+) indicating He is not just rebuking Nicodemus but all of unbelieving Israel. You Nicodemus and all like you do not receive our testimony.
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Morris - The life Christians possess is not in any sense independent of Christ. It is a life that is “hidden with Christ in God” (Col. 3:3+)....In the Prologue he has informed us that life is “in” the Logos, and much the same thought is found here, with the addition that the lifting up of the Son of man is an integral part of the process whereby the life is mediated to believers. The word rendered “eternal” (always in this Gospel used of life) basically means “pertaining to an age.” The Jews divided time into the present age and the age to come, but the adjective was used of life in the coming age, not that of the present age. “Eternal life” thus means “the life proper to the age to come.” It is an eschatological concept (cf. Jn 6:40, 54). But as the age to come is thought of as never coming to an end the adjective came to mean “everlasting,” “eternal.” The notion of time is there. Eternal life will never cease. But there is something else there, too, and something more significant. The important thing about eternal life is not its quantity but its quality. In Westcott’s phrase, “It is not an endless duration of being in time, but being of which time is not a measure.” Eternal life is life in Christ, that life which removes a person from the merely earthly. As we see from the earlier part of this chapter, it originates in a divine action, the action wherein one is born anew. It is the gift of God, and not a human achievement. (Borrow The Gospel according to John p226) Jesus said (in His prayer to His Father) that "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent". (John 17:3) John 3:15 Life's Greatest Moment John 3:15 Generous Receivers John 3:15 Everyone Needs Jesus John 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life NET John 3:16 For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. GNT John 3:16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. NLT John 3:16 "For God loved the world so much that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. KJV John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. ESV John 3:16 "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. NIV John 3:16 "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. ASV John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. CSB John 3:16 "For God loved the world in this way: He gave His One and Only Son, so that everyone who believes in Him will not perish but have eternal life. NKJ John 3:16 "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. NRS John 3:16 "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. YLT John 3:16 for God did so love the world, that His Son -- the only begotten -- He gave, that every one who is believing in him may not perish, but may have life age-during. NAB John 3:16 For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. NJB John 3:16 For this is how God loved the world: he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. GWN John 3:16 God loved the world this way: He gave his only Son so that everyone who believes in him will not die but will have eternal life. BBE John 3:16 For God had such love for the world that he gave his only Son, so that whoever has faith in him may not come to destruction but have eternal life. God. Je 31:3. Lk 2:14. Ro ✓5:8. 2 Co 5:19-21. Ep 2:4-7. 2 Th 2:16. Ti 3:4-7. 1 Jn 3:1, 4:9, 10, 14, 19. Re 1:5. loved. Ge 4:1. world. Mt 4:8. Jn 1:9, 29. 4:42. Ge 24:10. Jn 7:4. Ac 17:31. 2 Co 5:19. 1 Jn 2:2. 5:19. Rev 12:9. gave. Ge 4:1. Jn 1:14, 18. Ge 22:12. Is 9:6. Mk 12:6. Ro 5:10. 8:32. only. Jn 3:18. Jn 1:14. Ge 22:2,12. Lk 7:12. begotten. 1 Jn 5:18. Son. Jn 3:35. Jn 5:25. Is 9:6. t whoever. Jn 3:15. Mt 9:13. 1 Ti 1:15, 16. Rev 22:17. believes John 3:18, 36. Jn 1:12, Jn 4:39, 5:44, 6:35, 47. Jn 12:46. 20:29. Isa 28:16. Isa 45:22. Mt 11:28. Mk 9:23. Lk 7:50. Acts 10:43, 16:31. Ro 1:16. Ro 4:5. Ro 9:33. Ro 10:4. Ga 3:7, 9, 22. Ep 2:8-10. 1 Ti 4:10. He 6:12. Heb 10:38, 39. 1 Pe 2:4-6. in him. Jn 15:4. Jn 16:33. 1 Jn 5:12, 20. perish. Mt 2:13. Jn 10:28. Lk 19:10. 23:35. 2 Pe 3:9. eternal. Mt 18:8. Jn 17:2, 3. Ro 5:21. Ro 6:22, 23. 1 Jn 2:25. 1 Jn 5:13, 20. John 3 Resources - Multiple Sermons and Commentaries THE BEST KNOWN VERSE IN THE WORLD Rod Mattoon has a sermon on John 3:16 entitled "The Magnifying Glass of God's Love" and opens with an illustration - A gem dealer was strolling the aisles at the Tucson Gem and Mineral Show when he noticed a blue-violet stone the size and shape of a potato. He looked it over, then, as calmly as possible, asked the vendor, "You want $15 for this?" The seller, realizing the rock wasn't as pretty as others in the bin, lowered the price to $10. The stone has since been certified as a 1,905-carat natural star sapphire, about 800 carats larger than the largest stone of its kind. It was appraised at $2.28 million. It took a lover of stones to recognize the sapphire's worth. It took the Lover of Souls, the Lord Jesus Christ, to recognize the true value of ordinary-looking people like us. The love that God has for us is summarized in a nutshell in this well-known verse of the Bible. John 3:16 is the magnifying glass of God's love for mankind. If there was one verse that summarized the heart of the Bible, this would probably be the verse. All of the highways of divine truth meet in this metropolis. John 3:16 is the hub of revealed truth. For this reason it is one of the first verses translated into other languages of the Bible.Gaylord Kambarami, the General Secretary of the Bible Society in Zimbabwe, tried to give a New Testament to a very belligerent man. The man insisted he would roll the pages and use them to make cigarettes. Mr. Kambarami said, "I understand that, but at least promise to read the page of the New Testament before you smoke it." The man agreed, and the two went their separate ways. Fifteen years later, the two men met at a Methodist convention in Zimbabwe. The scripture-smoking pagan had found Christ and was now a full-time evangelist. He told the audience, "I smoked Matthew and I smoked Mark and I smoked Luke. But when I got to John 3:16, I couldn't smoke anymore. My life was changed from that moment." Aren't you glad God's book is more than just words on paper?" For (gar) is a term of explanation. John is explaining the phrase "whoever believes will in Him have eternal life." (Jn 3:15) He is explaining His Father's motive for offering the gift of eternal life to the spiritually dead. And so what is God's motive? LOVE! God so loved (agapao) the world (kosmos) - The Son’s mission is bound up in the supreme love of God for the evil, sinful “world” of humanity (Jn 6:32, 51; Jn 12:47; Jn 1:9; Mt 5:44, 45) that is in rebellion against Him. Ethnically speaking the world is divided into Jews and Gentiles. And so undoubtedly this statement by Jesus would rock Nicodemus' worldview, for like all Jews of his day, he was in essence a "racist," and harbored an abhorrence of the Gentiles. But now Jesus makes eternal life a possibility not just for the Jews but also for the Gentiles. Leon Morris - The Jew was ready enough to think of God as loving Israel, but no passage appears to be cited in which any Jewish writer maintains that God loved the world. It is a distinctively Christian idea that God’s love is wide enough to embrace all people. His love is not confined to any national group or spiritual elite. It is a love that proceeds from the fact that he is love (1 John 4:8, 16). It is his nature to love. He loves people because he is the kind of God he is. John tells us that his love is shown in the gift of his Son....in recent times some scholars have argued that John sees God’s love as only for believers, but here it is plain that God loves “the world.” (Borrow The Gospel according to John 228) McGarvey says this about John 3:16: It is a lesson as to God's love: 1. Its magnitude — he gave his only begotten Son. 2. Its reach — he gave to a sinful world (Rom 5:8). 3. Its impartiality — he gives to whomsoever; that is, to all alike (Mt 5:45; Rev 22:17). 4. Its beneficial richness — it blesses with life eternal. 5. Its limitation — it is nowhere said that God so loves that he will save unbelievers. John
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Morris adds that "“The Greek construction puts some emphasis on the actuality of the gift: it is not ‘God loved enough to give,’ but ‘God loved so that he gave.’ His love is not a vague, sentimental feeling, but a love that costs. God gave what was most dear to him.” (Borrow The Gospel according to John 228)
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Morris - In typical Johannine fashion “gave” is used in two senses. God gave the Son by sending him into the world, but God also gave the Son on the cross. Notice that the cross is not said to show us the love of the Son (as in Gal. 2:20+), but that of the Father. The atonement proceeds from the loving heart of God. It is not something wrung from Him. (Borrow The Gospel according to John 228) THE MEANS OF SALVATION: SOLA FIDE Sola Fide is the great word of the reformers. As Gotquestions says ""faith alone," is important because it is one of the distinguishing characteristics or key points that separate the true biblical Gospel from false gospels. At stake is the very Gospel itself and it is therefore a matter of eternal life or death. Getting the Gospel right is of such importance that the Apostle Paul would write in Galatians 1:9+, “As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” Paul was addressing the same question that sola fide addresses—on what basis is man declared by God to be justified? Is it by faith alone or by faith combined with works? Paul makes it clear in Galatians and Romans that man is “justified by faith in Christ and not by observing the law” (Galatians 2:16+), and the rest of the Bible concurs." (See Sola Fide) That (hina) introduces a purpose clause, which should always prompt a question such as "What purpose?, etc" Whoever - Note the pronoun whoever (cf whoever in Jn 3:15) which flings open the gates of paradise to for this pronoun means any person who or anyone that. Believes (pisteuo) in Him -This is the means of salvation. As the reformers said "Sola Fide" and "Sola Christos". The belief is in Him which is a shorthand way of saying believing everything about Him, that He was fully Man, fully God, that He was without sin, that He died on the Cross as our substitute for our sins, and that God showed He was satisfied with His Son's "sin offering" by raising Him from the dead. Stated succinctly the means of salvation is belief in the Gospel of His Son (Ro 1:9), the Gospel of Christ (Ro 15:19, 1 Cor 9:12, 2 Cor 2:12, 2 Cor 9:13, 2 Cor 10:14, Gal 1:7, Phil 1:27, 1 Th 3:2), the Gospel of our Lord Jesus (2 Th 1:8). John
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Morris adds "The resolution of the paradox demands that we understand salvation as necessarily implying judgment. These are the two sides to the one coin. Jesus came to bring salvation, but the very fact of salvation for all who believe implies judgment on all who do not. This is a solemn reality, and John does not want us to escape it." (Borrow The Gospel according to John, 230) Mounce adds that "Jesus came “as a light, so that no one who believes in [him] should stay in darkness” (Jn 12:46). While the purpose of light is not to cast shadows, nevertheless wherever light encounters a solid object a shadow is unavoidable. Jesus did not come to “condemn” (taking krinō, “to judge” [GK 3212], in the sense of unfavorable judgment), but the very nature of his redemptive mission mandated a negative result for those who refused his offer. Those who do not believe bring judgment on themselves. Barrett, 217, writes that “the process of judgment is an inseparable concomitant of salvation.” Some have noted an apparent contradiction between Jesus’ statement here and his later remark in 9:39, “For judgment I have come into this world.” Context demonstrates, however, that this latter statement points to the result rather than the purpose of his coming." (see John EBC-Revised)
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Morris - Elsewhere, however, he says that Jesus did come into the world “for judgment” (Jn 9:39). The resolution of the paradox demands that we understand salvation as necessarily implying judgment. These are the two sides to the one coin. Jesus came to bring salvation, but the very fact of salvation for all who believe implies judgment on all who do not. (Borrow The Gospel according to John) Send (649)(apostello from apo = from + stello = to withdraw from, avoid) means to send off, to send forth, to send out as a representative, an ambassador, an envoy, "on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) Uses of apostello by John - Jn. 1:6; Jn. 1:19; Jn. 1:24; Jn. 3:17; Jn. 3:28; Jn. 3:34; Jn. 4:38; Jn. 5:33; Jn. 5:36; Jn. 5:38; Jn. 6:29; Jn. 6:57; Jn. 7:29; Jn. 7:32; Jn. 8:42; Jn. 9:7; Jn. 10:36; Jn. 11:3; Jn. 11:42; Jn. 17:3; Jn. 17:8; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:25; Jn. 18:24; Jn. 20:21;1 Jn. 4:9; 1 Jn. 4:10; 1 Jn. 4:14; Rev. 1:1; Rev. 5:6; Rev. 22:6 Judge (condemn)(2919)(krino root of English words like critic, critical [kritikos] = a decisive point at which judgment is made) primarily means divide out or separate off and in a moral sense to separate good from evil. Thus to distinguish, to decide between (in the sense of considering two or more things and reaching a decision). Krino in this context speaks of God's judging with an obviously negative verdict (condemn, punish). Note condemn is katakrino and is not used in John's Gospel. Krino in the Gospel of John - Jn. 3:17; Jn. 3:18; Jn. 5:22; Jn. 5:30; Jn. 7:24; Jn. 7:51; Jn. 8:15; Jn. 8:16; Jn. 8:26; Jn. 8:50; Jn. 12:47; Jn. 12:48; Jn. 16:11; Jn. 18:31. Krino in Revelation - Rev. 6:10; Rev. 11:18; Rev. 16:5; Rev. 18:8; Rev. 18:20; Rev. 19:2; Rev. 19:11+ = Jesus returning to judge the world; Rev. 20:12; Rev. 20:13+ = Jesus presiding over the Great White Throne judgment of all unbelievers. But (alla) introduces a strong contrast between to judge and be saved. In context to be judged is the opposite of to be saved.
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Morris - Salvation was central to the mission of Jesus, a truth that is brought out also in the Synoptists (Matt. 27:42; Mark 8:35; Luke 19:10, etc.). (Borrow The Gospel according to John) That the world might be saved through Him - Not the the Jews might be saved, but that the world (Jews and Gentiles) might be saved. Of course this in no way teaches universalism as the context shows, for the next verse divides the world into those who believe and those who do not believe. (Jn 3:18) This repeats John 3:16 which shows us to be saved equates with "shall not perish, but have eternal life." This is the only use of save in John 3 (only used 6x - see below). Notice the phrase through Him which "attributes the salvation in question ultimately to the Father." (Morris) Saved (4982)(sozo from sos = safe and sound) has the basic meaning of delivering or rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense to rescue or preserve from eternal death, from judgment, sin, bring salvation, bring to salvation (active sense = Mt 18:11; Lk 7:50; Jn 12:47; Ro 11:14; 1 Cor 1:21; 7:16; Titus 3:5; Heb 7:25; Jas 4:12; 5:20; 1 Pet 3:21 or passive sense = be rescued or saved, attain salvation = Mt 24:13; Mk 10:26; Lk 13:23; 18:26; Jn 3:17; Jn 5:34; Acts 11:14; 15:1, 11; Ro 8:24; 11:26; 1 Cor. 3:15; 5:5; Eph 2:5, 8; 1 Ti 2:4). Jesus' very Name speaks of His primary purpose to save men from their sin - "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21+) In Mt 1:21 sozo is equated with deliverance from sins (guilt and power of) with Jesus' Name being a transliteration of Joshua meaning "Jehovah is salvation". Other uses of sozo in John: John 5:34 “But the testimony which I receive is not from man, but I say these things so that you may be saved. John 10:9 “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. John 11:12 The disciples then said to Him, “Lord, if he has fallen asleep, he will recover.” John 12:27 “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour. John 12:47 “If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world.
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Morris writes that John "has said that Christ died for people, but that does not automatically bring salvation. No one is saved without believing. John asserts this with another example of a favorite construction, the same truth being put both positively and negatively." (Borrow The Gospel according to John) He who believes (pisteuo) in Him is not judged - Believes is in the present tense describing a continuing trust, an ongoing belief in Christ. This person has no fear of judgment for as Paul says "Therefore there is now no condemnation for those who are in Christ Jesus." (Ro 8:1+). Pulpit Commentary - Faith, affectionate confidence in the supreme Judge, transforms the judgment into mercy, anticipates the Divine and gracious result. In Him - In Christ. John gives us a commentary on this verse quoting Jesus' promise "Truly, truly (amen, amen), I say to you, he who hears My word, and believes Him Who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life." (Jn 5:24) Steven
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Morris - Unbelief has shut him or her up to condemnation. John goes on to remove all doubts as to why this should be. That person has not believed “in the name of God’s one and only Son.”....The coming of Jesus divides people into the saved and the condemned. This verse is of the utmost importance for our understanding of the paradox that Jesus both came to judge and did not come to judge. His coming gives people the opportunity of salvation and challenges them to a decision. To refuse his good gift is to call down judgment on oneself. (Borrow The Gospel according to John) Pulpit Commentary - Such non-belief reveals insensibility to truth, indifference to the reality of things, unsusceptibility to the light, and a moral perversity which has been persisted in. The approach to such a one of the Eternal Logos did not move him, the unveiling of the Divine face did not awe him into reverence. The sin of his life had blinded his eyes, closed his ears, hardened his heart, and the consequence was that when the Name of the only begotten Son was made known to him, like all previous Divine self-revelations, it exercised no commanding influence upon him, no convincing power, no saving grace. To refuse Christ, to manifest unbelief under such circumstances, proves that the laws of Divine judgment which are always going on have already enacted themselves. Expositor's Greek - Not to perceive the glory of this august Being whom John so adored, not to receive the revelation made by the Only Begotten, is proof not merely of human infirmity and passion, but of wickedness chosen and preferred in presence of revealed goodness. In his epistle John says that "The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. (1 John 5:10) J C
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Morris - People choose the darkness and their condemnation lies in that very fact. They shut themselves up to darkness; they choose to live in darkness; they cut themselves off from the light. Why? “Because their deeds were evil.” Immersed in wrongdoing, they have no wish to be disturbed. They refuse to be shaken out of their comfortable sinfulness. So they reject the light that comes to them and set their love (aorist tense) on darkness. Thereby they condemn themselves. (Borrow The Gospel according to John) For their deeds were evil - Were (en) is in the imperfect tense which says that over and over (continuation) their deeds were evil. Jesus says their love of darkness is demonstrated dogmatically by their dark deeds! My mother used to say the "Proof is in the pudding!" Well, here the proof of their unregenerate darkness loving heartd is there wicked deeds..
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Morris says this baptism “probably it represents a continuation of the ‘baptism of repentance’ that was characteristic of John the Baptist.” This would seem reasonable since Jesus began preaching (Mt 4:17) just as John had been preaching (Mt 3:2). (Borrow The Gospel according to John) Henry Alford agrees that "The baptism now carried on by the disciples [of Jesus] appears to have stood very much in the same position as that of John.” Gilbrant comments that "The scene was the Jordan River. The Jordan was a natural memorial of God's past work in behalf of Israel when Joshua led the nation into the new land. Jesus began His ministry at this memorial that brought an end to the old life and initiated a new order. (The Complete Biblical Library – John) Craig Evans - Just as Nicodemus must be born “from above” (Jn 3:3), so now John the Baptist becomes a witness to Jesus as one who is “from above” (Jn 3:31) Jesus has descended from heaven (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 (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” (3:30). This is our only record that Jesus had a baptizing ministry. But we must remain clear that at this point Jesus is conducting a baptism of repentance, no doubt like that of John since, as 7:37–39 says, the Spirit (a feature of Christian baptism) was not yet. However the gospel makes clear that Jesus’ disciples, not Jesus himself, baptized people (4:2). Imagine the sort of elitism that could have developed in the ancient church between those baptized by Jesus and those baptized by anyone else.(The Bible Knowledge Background Commentary) Spending time "implies that a considerable period of time elapsed (cf. its use in Acts 12:19; 14:3, 28; 15:35; 25:14) probably several months." (MacArthur) Baptizing is imperfect tense which would depict them baptizing one after another. Spending time (1304)(diatribo from dia = through or intensifier + tribo = to wear, to spend; English diatribe = an abusive speech) literally means to rub away, to rub through, to wear away, to consume by rubbing. In the NT spoken only of TIME meaning to spend or pass time in a place, to stay, remain, tarry (Jn 3:22 = Jesus "was spending time with" His disciples, Acts 15:35 = "Paul and Barnabas stayed in Antioch"). Two uses in the Septuagint - Lev. 14:8; Jer. 35:7. All 9 NTY uses - Jn. 3:22; Acts 12:19; Acts 14:3; Acts 14:28; Acts 15:35; Acts 16:12; Acts 20:6; Acts 25:6; Acts 25:14 Baptizing (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses (See below) reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Figuratively, baptizo pictures the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. In this sense baptizo means to be identified with. The baptism of John the Baptist was for repentance and was associated with a genuine belief in Jesus (Acts 19:4+) and thus these Jews who were being baptized by John (eg, Mt 3:6+, Mk 1:4, 5+, Contrast Lk 7:29+ = saved with Lk 7:30+ = unsaved) were genuinely "saved". Note that it was not the fact that John baptized them in water that they were saved but their salvation was based on repentance and belief in Jesus. See What was the meaning and importance of the baptism of John the Baptist? James Montgomery Boice helps understand this figurative meaning of baptizo writing that "The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism... mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) John 3:23 John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized-- NET John 3:23 John was also baptizing at Aenon near Salim, because water was plentiful there, and people were coming to him and being baptized. GNT John 3:23 ἦν δὲ καὶ ὁ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς τοῦ Σαλείμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο· NLT John 3:23 At this time John the Baptist was baptizing at Aenon, near Salim, because there was plenty of water there; and people kept coming to him for baptism. KJV John 3:23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. ESV John 3:23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized NIV John 3:23 Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. ASV John 3:23 And John also was baptizing in Enon near to Salim, because there was much water there: and they came, and were baptized. CSB John 3:23 John also was baptizing in Aenon near Salim, because there was plenty of water there. People were coming and being baptized, NKJ John 3:23 Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. NRS John 3:23 John also was baptizing at Aenon near Salim because water was abundant there; and people kept coming and were being baptized YLT John 3:23 and John was also baptizing in Aenon, nigh to Salem, because there were many waters there, and they were coming and were being baptized -- NAB John 3:23 John was also baptizing in Aenon near Salim, because there was an abundance of water there, and people came to be baptized, NJB John 3:23 John also was baptising at Aenon near Salim, where there was plenty of water, and people were going there and were being baptised. GWN John 3:23 John was baptizing in Aenon, near Salim. Water was plentiful there. (People came to John to be baptized, BBE John 3:23 Now John was then giving baptism at Aenon near Salim, because there was much water there; and people came and were given baptism. was baptizing. Mt 3:5, 6. Mk 1:4, 5. Aenon. i.e. fountains, springs; to praise; cloud, darkness, only here. Ezek 47:17. 48:1 near Salim. only here.Ge 14:18. Ge 33:18, Shalem. 1 Sa 9:4 much water. lit. “many springs.” much refers to number of springs. Ex 15:27. Nu 24:7. 2 Sa 22:17, 18. 2 Chr 32:3, 4. Ps 18:16. 77:19. 93:4. 107:23. Isa 17:13. Jer 9:1. Jer 51:13, 36. La 2:11, 18, 19. La 3:48, 49. Ezek 1:24. Ezek 19:10. 43:2. Rev 1:15. Rev 14:2. 17:1. Rev 19:6. people were coming Mt 3:5, 6. Mk 1:4, 5. Lk 3:7. John 3 Resources - Multiple Sermons and Commentaries POSSIBLE LOCATION OF AENON John also was baptizing in Aenon ("abounding in springs" or “double spring") near Salim - Was baptizing is imperfect tense which would depict them baptizing one after another. One can picture them descending into the water one after another. The location is uncertain. Aenon is a transliterated Semitic word meaning ‘springs’.
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Morris - This is brought out with the express assertion that Jesus (note the change from “the one who comes from above” to “the one whom God has sent”; for this last expression see Jn 3:17+) speaks “the words of God.” His words are not merely human words, but divine. Therefore, to receive his witness is the same thing as to receive the words of God. (Borrow The Gospel according to John) He Whom God has sent (apostello) speaks (laleo in present tense) the words of God - He is God the Father and the One sent is Jesus Who speaks the "heavenly language," the words of God. Scriptures referring to God sending Jesus repeatedly affirming His deity and His heavenly origin and His authority. - Jn 3:17; Jn 4:34; Jn 5:24, 30, 36–38; Jn 6:29, 38, 39, 44, 57; Jn 7:16, 28–29, 33; Jn 8:16, 18, 26, 29, 42; Jn 9:4; Jn 10:36; Jn 11:42; Jn 12:44–45, 49; Jn 13:20; Jn 14:24; Jn 15:21; Jn 16:5; Jn 17:3, 8, 18, 21, 23, 25; Jn 20:21; Mt. 10:40; Mk 9:37; Lk 4:18; 10:16 Carson - Jesus so completely says and does all that God says and does, and only what God says and does (e.g. Jn 5:19–30; 6:37–40; 8:29), that to believe Jesus is to believe God. Conversely, not to believe Jesus is to call God a liar (cf. Jn 12:44–50; 1 Jn. 5:10+ = "The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son."). (Borrow The Gospel according to John)
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Morris observes, “It is not particularly easy in this world to gather followers about one for a serious purpose. But when they are gathered it is infinitely harder to detach them and firmly insist that they go after another. It is the measure of John’s greatness that he did just that” (Borrow The Gospel according to John)
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Morris adds "The teaching of the Master is not a hypothesis put forward as a basis for discussion. He teaches what he knows." (Borrow The Gospel according to John) Bengel says He testifies (martureo) "is much more weighty than He speaks (laleo in Jn 3:31)."
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Morris - “No one” is not to be taken literally, as the very next verse shows. The passage is reminiscent of 1:11–12, where a statement that might be understood to mean that nobody at all received Jesus is immediately explained. John has already made it clear in this chapter that we must all be reborn. In our natural condition we will not accept Christ’s witness. The world, as a whole, is not interested in the truth that Jesus came to bring. John sorrowfully makes it plain that people do not receive his witness. (Borrow The Gospel according to John) D A Carson - John pessimistically evaluates the reception of the one from above: no-one accepts his testimony. In this he is merely repeating the evaluation of Jesus himself (Jn 3:11+ = "you do not accept our testimony") (Borrow The Gospel according to John) Barton - This is a great condemnation upon mankind—especially the people who lived when Jesus did, for they were the ones who heard his testimony and rejected it (see Jn 1:10–11; 3:11; 12:37ff.). (LAC - Gospel of John - Borrow)) Sadly, several times in his gospel John recorded the relative resistance to reception of Jesus' testimony by the Jews... "He came to His own, and those who were His own did not receive (paralambano) Him. But as many as received (lambano) Him, to them He gave the right to become children of God, even to those who believe in His name." (Jn 1:11-12+) “Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept (lambano) our testimony. (Jn 3:11+) “I have come in My Father’s name, and you do not receive (lambano) Me; if another comes in his own name, you will receive (lambano) him. (Jn 5:43+) But though He had performed so many signs before them, yet they were not believing in Him. (Jn 12:37) Receives (2983) see note on lambano. Here in the present tense, active voice as taking to oneself someone's words, teaching, or testimony receive, accept, to accept as true, come to believe (Jn 12:48, Jn 17:8, Mt 13.20), but sadly in this modified by no one!
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Morris - Those who accept Christ are not merely entering into a relationship with a fellow human being (as they would be doing, for example, if they attached themselves to John the Baptist). They are accepting what God has said. They are recognizing the heavenly origin of Jesus. They are acknowledging the truth of God’s revelation in Christ. They are proclaiming to all their deep conviction that God is true. (Borrow The Gospel according to John) Has set his seal to this, that God is true - His’ is emphatic, balancing ‘God.’ ‘He that received Christ’s witness, set his seal that God is true.’ To believe the Messiah is to believe God, for the Messiah is God’s interpreter, John 1:18+. "A seal was used to secure (Mt 27:66), conceal (Rev 22:10), and authenticate (John 6:27); here the last meaning is in view. Observe that the believer affirms the truthfulness of God, since the Son bears witness to what God has given him to say." (Beasley-Murray) The metaphor seal is from sealing a document to express one’s trust in it and adherence to it. The seal certifies and thus attests the validity of the document (shown by the seal on it) and here speaks of attesting the truthfulness of Jesus (and His testimony) as true and God as true. Another way one might look at this is those who believe Jesus' testimony that He is the Son of God set their seal of approval on the Father's testimony Who declared " “You are My beloved Son, in You I am well-pleased.”(Luke 3:22, Mt 17:5).
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Morris - There is perfect communion between them, and no limit to the gift. His perfect endowment with the Spirit guarantees the truth of his words. (Borrow The Gospel according to John)
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Morris - Here the point is that the love of the Father for the Son guarantees the Son’s plenipotentiary powers. People may trust the Son in all things, for the Father “has placed everything in his hands.” In the context this refers especially to the gift of life in the Spirit. People may come to Christ as they would come to God. Christ, with the full authority of the Father, gives the Spirit bountifully, as the previous verse hints, and gives life eternal, as the following verse makes clear. The words also indicate the dependence of the human Jesus on the Father. (Borrow The Gospel according to John) For example in Matthew 28:18 Jesus declares "All authority has been given to Me in heaven and on earth." Loves (25) see note on agapao Craig Evans - God’s love for the Son is so complete that nothing is beyond the Son’s reach; anything belonging to God has been placed in the Son’s hands. (Ibid) John 3:36 "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." NET John 3:36 The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God's wrath remains on him. GNT John 3:36 ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν, ἀλλ᾽ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾽ αὐτόν. NLT John 3:36 And anyone who believes in God's Son has eternal life. Anyone who doesn't obey the Son will never experience eternal life but remains under God's angry judgment." KJV John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. ESV John 3:36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him. NIV John 3:36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him." ASV John 3:36 He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. CSB John 3:36 The one who believes in the Son has eternal life, but the one who refuses to believe in the Son will not see life; instead, the wrath of God remains on him. NKJ John 3:36 "He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him." NRS John 3:36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath. YLT John 3:36 he who is believing in the Son, hath life age-during; and he who is not believing the Son, shall not see life, but the wrath of God doth remain upon him.' NAB John 3:36 Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him. NJB John 3:36 Anyone who believes in the Son has eternal life, but anyone who refuses to believe in the Son will never see life: God's retribution hangs over him.' GWN John 3:36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life. Instead, he will see God's constant anger." BBE John 3:36 He who has faith in the Son has eternal life; but he who has not faith in the Son will not see life; God's wrath is resting on him. He who believes in the Son Ge 3:15, 16. Jn 1:12. Jn 5:24. Jn 6:40, 47-54. 10:28. 11:25, 26. Jn 20:31. Hab 2:4. Mt 19:16. Ro 1:17. 6:22. 8:1. 1 Jn 3:14, 15. 1 Jn 5:10-13. has eternal life Mt 18:8. he who does not obey Heb 5:9. the Son. Jn 8:24. Ac 4:12. Ro 5:1. will not see life Jn 3:3. Jn 8:51. Nu 32:11. Job 33:28. Ps 36:9. 49:19. 106:4, 5. Lk 2:30. 3:6. Ro 8:24, 25. Rev 21:8. but the wrath of God Jn 9:39. 12:40. 2 Ki 22:13. Ps 2:12. Mt 3:7. 22:7, 12. 24:28, 30. 25:12. Lk 19:27. Ro 1:18. 2:4-9, 17. 4:15. 5:9. 11:22. 2 Co 5:11. Ga 3:10. Ep 5:6. Col 3:6. 1 Th 1:10. 2:16. 5:9. He 2:3. 10:29. Jude 1:15. Re 6:16, 17. 11:18. abides on him. Is 55:7. Jon 4:2. Mt 12:3, 32, 25:46. He 9:27. Re 22:11 John 3 Resources - Multiple Sermons and Commentaries JOHN THE BAPTIST GIVES TWO CHOICES There are only two choices, two ways (Ps 1:6+), two roads (Mt 7:13, 14+) , two foundations (Mt 7:24-25. 26-27+), etc. This is the greatest choice in life. And remember that to not choose for Christ is a choice! Do not be deceived! One choice leads to eternal life now, the other to abiding wrath now and eternal death in the future. (cf Joshua 24:15, Deut 30:15-20). To put off the choice is to choose not to follow Christ. Indecision is a fatal decision. -- Bruce Barton Brian Bell - John ends with an “alter call” that would shake even the most complacent off the proverbial fence!
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Morris adds that "‘The wrath of God’ is a concept which is uncongenial to many modern students, and various devices are adopted to soften the expression or explain it away. This cannot be done, however, without doing great violence to many passages of Scripture and without distracting from God’s moral character.” (Borrow The Gospel according to John) Brian Bell - Wrath was removed on the cross...for those who believed. Wrath of God abides on those who do not believe - “you are not like a city ready to be attacked, you are a city already besieged.” a) You do not stand at the bar of justice awaiting your sentence; Your sentence is passed already, you are now this day condemned! b) BUT...he was believes in Him is NOT condemned! Orge is God’s settled opposition to and displeasure with sin. Wrath (anger) (3709)(orge from orgaô = to teem, to swell) conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. Orge does not refer to uncontrollable anger to which men are so prone but to God's settled indignation and controlled passionate hostile feeling toward sin in all its various manifestations. Settled indignation means that God’s holiness cannot and will not coexist with sin in any form whatsoever. Orge is not the momentary, emotional, and often uncontrolled anger (thumos - 2372) to which human beings are prone. Orge is used primarily of God's holy, righteous wrath but occasionally refers to the wrath of men (see Ephesians 4:31-note) Orge refers to to an inner, deep resentment that seethes and smolders. Orge as used of God refers to His constant and controlled indignation toward sin, while thumos (which originally referred to violent movements of air, water, etc., and consequently came to mean “well up” or “boil up”) refers more to a passionate outburst of rage. Thumos type anger represents an agitated, vehement anger that rushes along relentlessly. The root meaning has to do with moving rapidly and was used of a man’s breathing violently while pursuing an enemy in great rage! God’s wrath is his holy hatred of all that is unholy. It is His righteous indignation at everything that is unrighteous. It is the temper of God towards sin. It is not God's uncontrollable rage, vindictive bitterness or a losing of His temper, but the wrath of righteous reason and holy law. Abides (continues, remains, stays) (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. Related Resources: Eternal Punishment What is the biblical understanding of the wrath of God? What does it mean that God is a God of justice? What does it mean that God is a consuming fire? What does it mean that hell is referred to as a lake of fire? What is the difference between Sheol, Hades, Hell, the lake of fire, Paradise, and Abraham’s bosom? What is the second death? What is the Great White Throne Judgment? ILLUSTRATION - Every young student knows of Isaac Newton’s famed encounter with a falling apple. Newton discovered and introduced the laws of gravity in the 1600s, which revolutionized astronomical studies. But few know that if it weren’t for Edmund Halley, the world might never have learned from Newton. It was Halley who challenged Newton to think through his original notions. Halley corrected Newton’s mathematical errors and prepared geometrical figures to support his discoveries. Halley coaxed the hesitant Newton to write his great work, Mathematical Principles of Natural Philosophy. Halley edited and supervised the publication, and actually financed its printing even though Newton was wealthier and easily could have afforded the printing costs. Historians call it one of the most selfless examples in the annals of science. Newton began almost immediately to reap the rewards of prominence; Halley received little credit. He did use the principles to predict the orbit and return of the comet that would later bear his name, but only AFTER his death did he receive any acclaim. And because the comet only returns every 76 years, the notice is rather infrequent. Halley remained a devoted scientist who didn’t care who received the credit as long as the cause was being advanced. Two Ways John 3:36 - John Butler This text shows the two ways men may travel. Choose the right way! FIRST—THE WAY TO HEAVEN "He that believeth on the Son hath everlasting life." This is how one gets on the path to heaven. • The faith for the way. "Believeth." Faith is the Gospel way. "For by grace are ye saved through faith" (Ephesians 2:8) There is no room for works in salvation, e.g. baptism, church membership, benevolence etc. Salvation is all of the Lord, we simply must believe. • The facts for the way. "The Son" Jesus Christ is the central theme of salvation. His death on Calvary, His resurrection, His blood, etc. are all necessary for redemption. Remove Christ from the Gospel and you have no Gospel. • The fortune in the way. "Everlasting life." The results of salvation are eternal life in heaven. There is no better fortune anywhere. It is both eternal ("everlasting") and life ("life"). Jesus said, I am come that they might have life and that they might have it more abundantly." (John 10:10). Life is not in a can or needle, but it is in Jesus Christ. Only the Gospel has this promise of real life. SECOND—THE WAY TO HELL "He that believeth not the Son shall not see life, but the wrath of God abideth on him." The last half of our text is how ones gets hell as their eternal abode. • The prerequisite for hell. "Believeth not the Son." Reject Jesus Christ and you will do to hell. Most folks reject Him. Nothing brings out animosity like the mention and/or the following of Jesus Christ. • The prohibition of hell. "Shall not see life." There are no benefits in unbelief. All the advertising of sin is fraudulent. Earlier in this chapter Nicodemus was told he could not "see" the kingdom of God unless he was "born again." Rejecting Christ is hard on the eyesight. • The pain of hell. "Wrath of God" Anyone's anger you can survive, but not the wrath of God. We much prefer to think of the love of God, but reject His beloved Son and you will incur wrath unlike any wrath you have ever experienced. • The permanency of hell. "Abideth." The word "abideth" means to continue upon a person. Other texts tell us that hell is for eternity. What an awful experience for the soul to come to in hell and realize he is to suffer the torments of hell forever. Hell is a result of the wrath of God. Christ rejecters will spend eternity in the fires of hell (Revelation 21:8). Hell is a permanent abode. Once there, you will be there forever. No hope of escape is ever promised. Hell is no joke. Many joke about hell, but all joking will end the moment they get to hell and experience the terrible eternal pains of hell. (Sermon Starters)