João 3
Marvin Vincent · Citado em PreceptAustin
João 3
Vincent notes that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Th 2:11+ -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12+ "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. 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? Shall not perish (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy) means to destroy utterly but not to cause one to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. Robert Morey - That apollumi cannot mean “nonexistence” is clear from the way it is consistently used in the New Testament (Matt. 9:17; Luke 15:4, 6, 8, 9; John 6:12, 27; 2 Cor. 4:9; etc.). Do people pass into nonexistence when they are killed by a sword (Matt. 26:52) or a snake? (1 Cor. 10:9). Do people become nonexistent when they are hungry? (Luke 15:17). Do wineskins pass into nonexistence when they are destroyed by bursting? (Matt. 9:17). Is food annihilated when it spoils? (John 6:27). In every instance where the word apollumi is found in the New Testament, something other than annihilation is being described. Indeed, there isn’t a single instance in the New Testament where apollumi means annihilation in the strict meaning of the word. (Death and the Afterlife page 90) Eternal (166)(aionios from aion) is an adjective which means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20+ - God's power, Mt 18:8 - God's place of judgment, Ro 16:26+ - God's attribute = eternal). See additional discussion of aionios in study of eternal punishment. John associates the adjective aionios with the noun zoe in 17 verses in his gospel. Life (2222)(zoe) in Scripture is refers to physical life (Ro 8:38+, 1Co 3:22, Php 1:20+, Jas 4:14+, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (as in Jn 3:36 below). This quality of life speaks of fullness of life which alone belongs to God the Giver of life, is dispensed by His Spirit (Jn 6:63, Ro 8:2+, 2 Cor 3:6+, Gal 5:25+, et al) and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30, Titus 1:2+ on Eternal Life). Mounce adds that the adjective aionios "typically functions in three settings: the eternity of God and the divine realm; the blessings of salvation; and everlasting conditions that have neither beginning nor end." Criswell writes "There are two words used for "life" in the Greek N.T. Zoe, meaning "life" in its absolute sense, as God has given it, is used in this verse. It signifies spiritual life in John. This word is frequently used for "eternal life" with its special emphasis upon the quality of life and its endless duration through the ages to come. This life is available only through belief in God's Son. The biblical concept of "eternal life" is more than immortality, and it involves not only the soul but also the body. From creation man was made for never-ending life, not for death. The death and resurrection of Jesus provide the basis for and give the picture of the divinely appointed redemption-life (cf. Heb. 9:14). "Life" in its purest and noblest sense is inextricably joined to regeneration (cf. Titus 3:5). John uses the Greek adjective aionion ("eternal") only in the expression "eternal life" (John 3:15, 16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2, 3). As in rabbinic tradition, it has the meaning of "the life of the age to come" (cf. Da 12:2). To have eternal life means more than to live forever. The stress is more on the quality than on the quantity, though both are affirmed. Furthermore, John reveals it to be not only an eschatological and future possession but also a present reality (cf. John 3:36; 5:24; 6:47; 1 John 5:13). This is the life Jesus offers to the world. The other word translated "life" (bios, Gk.) denotes "manner of life" (1 Tim. 2:2), "period or duration of life" (Luke 8:14), or "means of livelihood" (Mark 12:44). John 3:16 Looking For Love John 3:16 The Largest Gift Ever John 3:16 The Greatest John 3:16 Not Likely John 3:16 Peace On Earth John 3:16 The Love Of God John 3:16 The Measure Of Love John 3:16 Do You Love The World? John 3:16 The Star In The Window John 3:16 He Died For Me! John 3:16 Filling An Empty Heart John 3:16–21 Ring of Invisibility Elmer Towns - The Greatest Verse in the Bible - For God -- the greatest being so -- the greatest degree loved -- the greatest affection the world, -- the greatest object of love that He gave -- the greatest act His only -- the greatest treasure begotten -- the greatest relationship Son, -- the greatest gift that whoever -- the greatest company believes -- the greatest trust in Him -- the greatest object of faith should not perish, -- the greatest deliverance but have -- the greatest assurance eternal -- the greatest promise life. -- the greatest blessing Norman Geisler - JOHN 3:16—Does “only begotten Son” indicate that Jesus Christ is a created being? MISINTERPRETATION: This verse refers to Jesus as God’s “only begotten Son.” The Jehovah’s Witnesses tell us that Jesus is God’s only begotten son in the sense that he was directly created by the hand of God (Aid to Bible Understanding, 1971, 918). He is thus a lesser god than God the Father. CORRECTING THE MISINTERPRETATION: The words only begotten do not mean that Christ was created but rather mean “unique” or “one of a kind” (Greek: monogenes). Jesus was uniquely God’s son by nature—meaning that he has the very nature of God. It is significant that when Jesus claimed to be the Son of God, his Jewish contemporaries understood him to be claiming deity in an unqualified sense and sought to stone him: “We have a law, and according to that law he [Jesus] ought to die, because he made himself out to be the Son of God” (John 19:7 nasb, insert added). They thought Jesus was committing blasphemy because he was claiming deity for himself. Many evangelicals believe that Christ’s sonship is an eternal sonship. Evidence for Christ’s eternal sonship is found in the fact that he is represented as already the Son of God before his human birth in Bethlehem (John 3:16–17; cf. Prov. 30:4). Hebrews 1:2 says God created the universe through his “Son”—implying that Christ was the Son of God prior to the Creation. Moreover, Christ as the Son is explicitly said to have existed “before all things” (Col. 1:17; compare with vv. 13–14). As well, Jesus, speaking as the Son of God (John 8:54–56), asserts his eternal preexistence before Abraham (v. 58). Seen in this light, Christ’s identity as the Son of God does not connote inferiority or subordination either of essence or position. (When cultists ask : A popular handbook on cultic misinterpretations). GOD SO LOVED THE WORLD - Years ago a lady who prided herself on belonging to the intelligentsia said to me, “I have no use for the Bible, Christian superstition, and religious dogma. It is enough for me to know that God is love.” “Well,” I said, “do you know it?” “Why, of course I do,” she said; “we all know it, and that is religion enough for me. I do not need the dogmas of the Bible.” “How did you find out that God is love?” I asked. “Why,” she said, “everybody knows it.” “Do they know it in India?” I asked. “That poor mother in her distress throwing her little baby into the Ganges to be eaten by filthy and repulsive crocodiles as a sacrifice for her sins-does she know that God is love?” “Oh, well, she is ignorant and superstitious,” she replied. “Those poor natives in the jungles of Africa, bowing down to gods of wood and stone, and in constant fear of their fetishes, the poor heathen in other countries-do they know that God is love?” “Perhaps not,” she said, “but in a civilized country we all know it.” “But how is it that we know it? Who told us that God is love? Where did we discover it?” “I don’t understand what you mean,” she said. “I’ve always known it.” “Let me tell you this,” I answered. “No one in the world ever knew it until it was revealed from Heaven and recorded in the Word of God. It is here and nowhere else. It is not found in all the literature of the ancients.” (1 John 4 Commentary - Ironside's Notes) Rod Mattoon's sermon on John 3:16 I. IT'S EXPRESSIVE IN IT'S ACTION—"For God so loved..." We find that the greatest lover of all lovers here in this verse. It is God. The greatest degree of love is revealed. He SO loved us. "So loved" shows His magnitude of love for us. God is the lover and the giver. Alfonso Liquori in 1750, said in the book, The Glories of Mary, "Mary so loved the world. She gave her son." This is not so! It was God who did the giving. God "so loved" (past tense) indicating He loved us before we were His children. Romans 5:8—But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. The legislative work of God is summed up in the Ten Commandments (Exodus 20). The redemptive work of God is summed up in the ten key words of John 3:16: God, loved, world, gave, son, believeth, Him, perish, everlasting, life. In the December 4, 1989, issue of Newsweek magazine, there was an article about a little known mental disorder called erotomania. It is a mental illness in which a person has the delusion that he or she is the object of someone's love. Some imagine love affairs that continue for years, yet it all exists only in the imagination of the sufferer. The title of the article was "The Delusions of Love." While romantic love may have many delusions, there is no delusion about God's love. He loves you. The Bible has much to say about the love of God. As a man who expresses his love in a letter for the woman he loves, God has expressed much about His love for us in His Word. Bible Insights on God's Love 1. It is Universal in its offer... "He so loved the world." 2. It is Unknown in its fullness. Ephesians 3:19—And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 3. It is Unbroken in its ministry. Romans 8:35-39—... Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? [36] As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. [37] Nay, in all these things we are more than conquerors through him that loved us. [38] For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, [39] Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. 4. It is Unending in its character. Jeremiah 31:3—The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. 5. It is Unrivaled in its example and challenge to us. 1 John 3:16—Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. II. IT IS EXTRAORDINARY IN ITS CHOICE—"the world." The greatest lover is God; the greatest degree is "so loved"; the greatest company is "the world." The world includes the unlovable and the unlovely; it also includes those whose hearts burn in love for Him and also spurn Him. God loves each one of us as if there was only one of us to love. In fact, there is nothing you can do to make God love you more. The world yearns to be loved, but does not realize how much the Lord loves them. Their ignorance of God and His love and care leaves them in despair. From 1986 to 1990, Frank Reed was held hostage in a Lebanon cell. For months at a time Reed was blindfolded, living in complete darkness, or chained to a wall and kept in absolute silence. On one occasion, he was moved to another room, and, although blindfolded, he could sense others in the room. Yet it was three weeks before he dared peek out to discover he was chained next to Terry Anderson and Tom Sutherland. Although he was beaten, made ill, and tormented, Reed felt most the lack of anyone caring. He said in an interview with Time, "Nothing I did mattered to anyone. I began to realize how withering it is to exist with not a single expression of caring around [me].... I learned one overriding fact: caring is a powerful force. If no one cares, you are truly alone." Christians, who are never truly alone, are also fortunate to receive God's gracious care through the church. This care can provide the strength to endure. John 3:16 is expressive in its sacrifice; extraordinary in its choice and expensive in its sacrifice. III. IT'S EXPENSIVE IN ITS SACRIFICE—"He gave His only begotten son" We have seen the greatest act, "He gave," and the greatest gift, "His son." One day a young lady asked her boyfriend, "Do you love me?" He replied, "Yes dear I do." She then asked, "Would you die for me?" He replied, "No dear, mine is an undying love." Beloved, God's love was a dying love. The word "gave" is a reference to Calvary. At Calvary, God spared not His best. He gave His all, His best for us, His only begotten, His one and only son for us. Since the Lord gave us His best, don't you think we should give Him our best too instead of the leftovers of our lives? There are 25 words in John 3:16 with "son" as the central word. In the mind of God, everything centers around His son Jesus. God has no plans, programs, or purpose for the world in time or eternity that does not center around His son Jesus. This is a great reminder to us that Jesus should be at the center of our lives too. IV. IT IS EXTENSIVE IN ITS OFFER—"that whosoever." This is the greatest opportunity.... "whosoever." His love is not just for the powerful, pretty, rich, or famous, it is for everyone, any sex, race, language, or nationality. Romans 10:13—For whosoever shall call upon the name of the Lord shall be saved. V. IT IS EXCLUSIVE IN ITS BESTOWMENT—"believeth in Him" The greatest simplicity is mentioned here... "believeth." Eternal life does not come from working or earning salvation. The greatest attraction is also mentioned here... "in Him." God's gift is accepted by believing in Him. It is not based on wealth, strength, or might, but by believing faith. VI. IT IS EXCEPTIONAL IN ITS WORK—"shall not perish" This is the greatest promise... "not perish." The word "perish" does not mean annihilation, but a final destiny of ruin in Hell. The word "perish" indicates God's holiness and judgment. Some ask, "How could God punish sinners in Hell?" The answer is, "He is holy." Revelation 21:8—But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 1 Peter 1:16—Because it is written, Be ye holy; for I am holy. Because the Lord is also "Love," He is not willing that anyone should perish in Hell. Men go to Hell because they choose to go there. 2 Peter 3:9—The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. God's atonement is not limited. It is for the entire world. Our responsibility is to put our faith in Christ for eternal life. 1 John 2:2—And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. VII. IT'S ETERNAL IN ITS BLESSEDNESS—"but have everlasting life." Here we find the greatest certainty... "but have." The greatest possession is "everlasting life." The Gospel story begins with God and ends with everlasting life. The Gospel begins with one who had no beginning and it ends with that which has no ending (everlasting life). John expressed his gratefulness for God's gift in 1 John chapter three. 1 John 3:1—Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. John 3:16 is a powerful verse that has impacted the lives of millions across the world. In Australia, an Aborigine told a Bible translation team his feelings about John chapter three, "When we hear just any old story, we stay hot as always, but when we hear a story that affects us, it makes us cold." The love of God impacted their lives and changed them. Our response to God's love should be a deep love for Him. We have so many reasons to love Him. 1. He first loved us. 1 John 4:19—We love him, because he first loved us. 2. He hears my prayers. Psalm 116:1—I love the Lord, because he hath heard my voice and my supplications. 3. He cares for me, preserves and rewards me. Psalm 31:23—O love the Lord, all ye his saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. 4. He overrules all for our good. Romans 8:28—And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 5. He is generous with us. 1 Corinthians 2:9—But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. We owe so much to the Lord for what He did for us. Unfortunately, the world is either ignorant of what the Lord did for us and it does not care or believe the Gospel. Let me illustrate the world's attitude with this story. John Griffith grew up with one dream in his heart—a dream of travel. He wanted to travel to faraway places and see exotic sights. Those strange-sounding names of strange-sounding lands—that's what he dreamt about and read about. That was his whole consuming passion of life, but that dream crashed with the stock market in 1929. The Great Depression settled like a funeral cloak upon the land. Oklahoma, his native state, was turned into a swirling dust bowl by the dry winds, and his dreams were swept away with the wind. So he packed up his wife, his tiny baby boy, and their few meager belongings in an old car and drove away to find greener pastures. He thought he might have discovered those on the edge of the Mississippi, where he got a job caring for one of those great, huge railroad bridges that cross the mighty Mississippi. It was in 1937, Dennis Hensley tells us, when this true story took place. For the first time, he brought his 8-year-old son, Greg Griffith, to work with him to see what Daddy did all day. The little boy was wide-eyed with excitement, and he clapped his hands with glee when the huge bridge went up at the beck and call of his mighty father. He watched with wonderment as the huge boats steamed down the Mississippi. Twelve o'clock came, and his father put up the bridge. There were no trains due for a good while, and they went out a couple of hundred feet on a catwalk out over the river to an observation deck. They sat down, opened their brown bag, and began to eat their lunch. His father told him about some of the strange, faraway lands that some of these ships were going to visit. This entranced the boy. The time whirled by, and suddenly they were drawn instantly back to reality by the shrieking of a distant train whistle. John Griffith quickly looked at his watch. He saw that it was time for the 1:07, the Memphis Express, with 400 passengers, which would be rushing across that bridge in just a couple of minutes. He knew he had just enough time, so without panic but with alacrity he told his son to stay where he was. He leaped to his feet, jumped to the catwalk, ran back, climbed the ladder to the control room, went in, put his hand on the huge lever that controlled the bridge, looked up the river and down to see if any boats were coming, as was his custom, and then looked down to see if there were any beneath the bridge. And suddenly he saw a sight that froze his blood and caused his heart to leap into his throat. His boy! His boy had tried to follow him to the control room and had fallen into the great, huge gear box that had the monstrous gears that operated this massive bridge. His left leg was caught between the two main gears, and the father knew that as sure as the sun came up in the morning, if he pushed that lever his son would be ground in the midst of eight tons of whining, grinding steel. His eyes filled with tears of panic. His mind whirled. What could he do? He saw a rope there in the control room. He could rush down the ladder and out the catwalk, tie off the rope, lower himself down, extricate his son, climb back up the rope, run back into the control room, and lower the bridge. No sooner had his mind done that exercise than he knew—he knew there wasn't time. He'd never make it, and there were 400 people on that train. Suddenly he heard the whistle again, this time startlingly closer. And he could hear the clicking of the locomotive wheels on the track, and he could hear the rapid puffing of the train. What could he do? What could he do! There were 400 people, but this was... this was his son, this was his only son. He was a father! He knew what he had to do, so he buried his head in his arm and he pushed the gear forward. The great bridge slowly lowered into place just as the express train roared across. He lifted up his tear-smeared face and looked straight into the flashing windows of that train as they flashed by one after another. He saw men reading the afternoon paper, a conductor in uniform looking at a large vest-pocket watch, ladies sipping tea out of teacups, and little children pushing long spoons into plates of ice cream. Nobody looked in the control room. Nobody looked at his tears. Nobody, nobody looked down to the great gear box. In heart-wrenching agony, he beat against the window of the control room, and he said, "What's wrong with you people? Don't you care? I sacrificed my son for you. Don't any of you care?" Nobody looked. Nobody heard. Nobody heeded. The train disappeared across the river. Sometimes I wonder if the Lord is asking the same questions as these John 3:17 "For God did not send the Son into the world to judge the world, but that the world might be saved through Him. NET John 3:17 For God did not send his Son into the world to condemn the world, but that the world should be saved through him. GNT John 3:17 οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾽ ἵνα σωθῇ ὁ κόσμος δι᾽ αὐτοῦ. NLT John 3:17 God sent his Son into the world not to judge the world, but to save the world through him. KJV John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. ESV John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. NIV John 3:17 For God did not send his Son into the world to condemn the world, but to save the world through him. ASV John 3:17 For God sent not the Son into the world to judge the world; but that the world should be saved through him. CSB John 3:17 For God did not send His Son into the world that He might condemn the world, but that the world might be saved through Him. NKJ John 3:17 "For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. NRS John 3:17 "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. YLT John 3:17 For God did not send His Son to the world that he may judge the world, but that the world may be saved through him; NAB John 3:17 For God did not send his Son into the world to condemn the world, but that the world might be saved through him. NJB John 3:17 For God sent his Son into the world not to judge the world, but so that through him the world might be saved. GWN John 3:17 God sent his Son into the world, not to condemn the world, but to save the world. BBE John 3:17 God did not send his Son into the world to be judge of the world; he sent him so that the world might have salvation through him. God. Jn 5:45. 8:15, 16. 12:47, 48. Lk 9:56. send Jn 3:34. Jn 4:34. 5:36, 38. 6:29, 38, 57. 7:29. 8:42. 10:36. 11:27, 42. 17:3, 8, 18, 21, 23, 25. 20:21. Ro 8:3. 1 J 4:9, 10, 14. Son. Jn 3:35. to judge. Jn 4:42, Jn 5:22, 45. Jn 8:11, 15. Jn12:47. Lk 9:55. world. Mt 4:8. but. Jn 1:29. Jn6:40. Is 45:21-23. Isa 49:6, 7. Isa 53:10-12. Zec 9:9. Mt 1:23. Mt 18:11. Lk 2:10, 11. Lk 19:10. 1 Ti 2:5, 6. 1 Jn 2:2 1 Jn 4:14 John 3 Resources - Multiple Sermons and Commentaries GOD'S PURPOSE: SENDING HIS SON TO PARDON Pardon "is a government decision to allow a person to be relieved of some or all of the legal consequences resulting from a criminal conviction. A pardon may be granted before or after conviction for the crime, depending on the laws of the jurisdiction." How sad (and sorely deceived) that unregenerate men so often accuse God of being a Judge, not realizing that His Son's primary purpose was to pardon!
João 3
Vincent - Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. And do not understand these things? - I am reminded of Paul's question in Romans 2:21+ asking those "who teach another, do you not teach yourself?" Understand is ginosko which means to know, to know intimately or to know by experience. It speaks of acquired knowledge. Nicodemus did not know what he should have known! He may have had HEAD knowledge, but he lacked HEART understanding! It was not due to a failure of intellect but due to a failure to believe (aka - accept or receive - Jn 3:11) the One Who John later describes as "the faithful and true Witness" (Rev 3:14+) (Who What are these things to which Jesus refers? These things in the immediate context would refer to the truths Jesus had declared in John 3:1-8. But there is probably more, for given that Nicodemus was the leading teacher in Israel, Jesus could also be referring to the Old Testament, the very Scriptures that Nicodemus was supposedly an expert in teaching. Why do we say that? As alluded to above, while the specific term "new birth" was not present in the OT, the truth of the necessity of the new birth was taught throughout the OT, beginning in the Pentateuch and through the prophets. See the preceding note which lists some of the passages with which Nicodemus would have been familiar - Isa 44:3; Ezekiel 11:19, 20, Ezekiel 36:26, 27, Jer 31:31-34, Jer 32:39,40, Dt 30:6, Zechariah 12:10). Nicodemus came by the darkness of night and was still in spiritual darkness! One wonders how Nicodemus could have missed the truths in a passage like Ezekiel 36:24-27 where we see mentions of “clean water,” the “new spirit,” and the “new heart” which would parallel the truths of the “water,” “Spirit,” and new birth in Jn 3:3, 7. For I will take you from the nations, gather you from all the lands and bring you into your own land. 25 “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. 26 “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. (Ezek 36:24-27+) THOUGHT - One may possess much knowledge of Scripture and still not truly know God! The externals of religion may have a deadening effect on one’s spiritual perception! Knowledge does not save. Only Jesus saves. There will probably be a lot of "Bible scholars" in Hell because they had amazing head knowledge of the Word of God but no heart change wrought by the Word and the Spirit! ILLUSTRATION - While studying in the Holy Lands, a seminary professor of mine met a man who claimed to have memorized the Old Testament--in Hebrew! Needless to say, the astonished professor asked for a demonstration. A few days late they sat together in the man's home. "Where shall we begin?" asked the man. "Psalm 1," replied my professor, who was an avid student of the psalms. Beginning with Psalm 1:1, the man began to recite from memory, while my professor followed along in his Hebrew Bible. For two hours the man continued word for word without a mistake as the professor sat in stunned silence. When the demonstration was over, my professor discovered something even more astonishing about the man--he was an atheist! Here was someone who knew the Scriptures better than most Christians ever will, and yet he didn't even believe in God. (Jack Kuhatschek) And of course the devil has memorized Scripture (which he used on Jesus in the wilderness temptation) but it has no impact on him! John 3:11 "Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony NET John 3:11 I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony. GNT John 3:11 ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. NLT John 3:11 I assure you, we tell you what we know and have seen, and yet you won't believe our testimony. KJV John 3:11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. ESV John 3:11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. NIV John 3:11 I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. ASV John 3:11 Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness. CSB John 3:11 "I assure you: We speak what We know and We testify to what We have seen, but you do not accept Our testimony. NKJ John 3:11 "Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. NRS John 3:11 "Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony. YLT John 3:11 'Verily, verily, I say to thee -- What we have known we speak, and what we have seen we testify, and our testimony ye do not receive; NAB John 3:11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. NJB John 3:11 'In all truth I tell you, we speak only about what we know and witness only to what we have seen and yet you people reject our evidence. GWN John 3:11 I can guarantee this truth: We know what we're talking about, and we confirm what we've seen. Yet, you don't accept our message. BBE John 3:11 Truly, I say to you, We say that of which we have knowledge; we give witness of what we have seen; and you do not take our witness to be true. Truly - Jn 3: 3, 5. Jn 1:51. We. Ge 29:27. speak. Jn 3:13, 32-34. Jn 1:18, 7:16, 8:14, 28, 29, 38. Jn 12:49. Jn 14:24. Is 55:4. Mt 11:27. Lk 10:22. 1 Jn 1:1-3. 1 Jn 5:6-12. Rev 1:5, 3:14. you do not accept Jn 3:32. Jn 1:11. Jn 5:31-40, 43. Jn 12:37, 38. Isa 49:4, 5. Isa 50:2. Isa 53:1. IIsa 65:2. Mt 23:37. Ac 22:18. Acts 28:23-27. 2 Co 4:4. our.Ge 29:27. John 3 Resources - Multiple Sermons and Commentaries HEARING BUT NOT YET BELIEVING The dialogue now evolves into a monologue with Jesus doing all of the speaking in this section. Although John's description of Nicodemus leads us to believe he was born again by the time Jesus was crucified, this passage (you do not accept our testimony ) suggests that he was not born again on this night. Truly, truly - For the third time Jesus doubles up His strong affirmation "Amen, amen" to emphasize to Nicodemus that what follows is valid, binding, true, trustworthy.
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Vincent says "We know means to know "absolutely, the knowledge of intuition and of satisfied conviction." What we have seen (perfect tense speaks of abiding "vision") is Jesus' clear declaration that He was an eyewitness Who could substantiate the truth of what He had said about the new birth. Jesus' use of we...we...we...our is interesting. Does it reflect an allusion to John the Baptist? Is it allusion to the OT witness of the prophets? Regardless of the meaning of the "we...our" Jesus is saying what He knew and what He had seen, but His words were not accepted. John Phillips on what we have seen - The word for "seen" is horao, usually meaning "to perceive with the eyes." The Lord was not setting before Nicodemus some fine philosophy, the fruit of reasoning and high-sounding speculation. He was setting before him hard facts, the kind of facts an eyewitness could present in a court of law. (Borrow Exploring John) Vincent adds know or eido "is used of Christ’s knowledge of divine things (Jn 3:11; Jn 5:32; Jn 7:29), of the facts of His own being (Jn 6:6; Jn 8:14; Jn 13:1), and of external facts (Jn 6:61, 64; Jn 13:11). Leon
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Vincent has an interesting explanation for we...our - After the use of the singular number in vv. 3, 5, 7, 12, the plural here is noteworthy. It is not merely rhetorical—“a plural of majesty”—but is explained by ver. 8, “every one that is born of the Spirit.” The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (ver. 36); and life eternal is to know God and Jesus Christ whom He hath sent (17:3). “Ye have an anointing from the Holy One, and ye know (οἴδατε) all things”* (1 John 2:20). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (ver. 2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. (John 3 Greek Word Studies) John refers to Jesus' testimony again in this chapter using the same verb lambano (John 3:32+) “What He has seen and heard, of that He testifies; and no one receives His testimony. (John 3:33+) “He who has received His testimony has set his seal to this, that God is true. Nothing But The Truth Most assuredly, I say to you, We speak what We know and testify what We have seen. —John 3:11 Today's Scripture:John 3:1-15 When a witness takes the stand, he is asked, “Do you swear to tell the truth, the whole truth, and nothing but the truth?” At one time, the words “so help me God” were part of that oath, as an appeal to the highest authority. Telling the truth in a court of law is absolutely essential because it can determine a verdict of life or death. When Jesus talked to Nicodemus about the new birth and eternal life, He spoke “under oath.” Note how He prefaced His words in John 3:11, “Most assuredly, I say to you.” He used the Greek phrase “amen, amen,” which can also be translated “verily, verily,” “truly, truly,” or “I tell you the truth.” In the gospel of John, Jesus used the phrase 25 times. In his book The Unity Of The Bible, Daniel Fuller writes, “Jesus . . . did not speak for God but as being God Himself. Of all the biblical spokespersons, only Jesus attached amen to His own statements, thereby declaring that He Himself as God had the authority to affirm His teaching as reliable and true.” Lord, grant to me a holy zeal That burns within my heart, A zeal like Yours for truth and right From which I'll not depart. —D. De Haan Christ Himself is the truth—we need nothing more. John 3:12 "If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things NET John 3:12 If I have told you people about earthly things and you don't believe, how will you believe if I tell you about heavenly things? GNT John 3:12 εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε; NLT John 3:12 But if you don't believe me when I tell you about earthly things, how can you possibly believe if I tell you about heavenly things? KJV John 3:12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? ESV John 3:12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? NIV John 3:12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? ASV John 3:12 If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things? CSB John 3:12 If I have told you about things that happen on earth and you don't believe, how will you believe if I tell you about things of heaven? NKJ John 3:12 "If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? NRS John 3:12 If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things? YLT John 3:12 if the earthly things I said to you, and ye do not believe, how, if I shall say to you the heavenly things, will ye believe? NAB John 3:12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? NJB John 3:12 If you do not believe me when I speak to you about earthly things, how will you believe me when I speak to you about heavenly things? GWN John 3:12 If you don't believe me when I tell you about things on earth, how will you believe me when I tell you about things in heaven? BBE John 3:12 If you have no belief when my words are about the things of earth, how will you have belief if my words are about the things of heaven? If.1 Co 15:2. earthly. Jn 3:3, 5, 8. Ezek 36:25-27. 1 Co 3:1, 2. 1 Cor 15:40. 2 Co 5:1. Php 2:10. Php 3:19. Col 3:2. Heb 5:11, 12. Jas 3:15. 1 Pe 2:1-3. if I tell. Mt 4:9. heavenly. Jn 3:13-17, 31-36. Jn 1:1-14. 6:51-53. Jn 8:58. Jn 10:30. 1 Co 2:7-9. Ep 1:3, 20. Eph 2:6. Eph 3:10. Eph 6:12. Ph 2:10. 1 Ti 3:16. 1 Jn 4:10, 14. John 3 Resources - Multiple Sermons and Commentaries If I told you earthly things and you do not believe (pisteuo) - If is first class conditional assuming what follows is true. Note again that "you" is plural, so not just reference to Nicodemus. Earthly things does not refer to things that are worldly or sinful, but it is not clear to what Jesus refers.
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Vincent adds this note on evil (phaulos) - A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. Jesus uses phaulos in the context of future judgment declaring "Do not marvel (present imperative with a negative) at this; for an hour is coming, in which all who are in the tombs will hear His voice,and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds (phaulos) to a resurrection of judgment." (Jn 5:28-29+) Robertson on hates the light - talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance
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Vincent commenting on John 3:20 says "The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Apoc. 3:19), and the consequent exposure of his error. Compare Eph. 5:13; John 1:9–11. This idea of loving darkness rather than light is graphically treated in Job 24 and runs through Job 24:13–17. The Light—Enemy Or Friend Read: John 3:17-21 Everyone practicing evil hates the light . . . . But he who does the truth comes to the light. —John 3:20-21 When I was in high school, I enjoyed being on a debate team. Our object was not to establish truth but to convince the judges that our arguments were stronger than those of our opponents. So I didn’t welcome the truth when someone from the other side shone its light on the issue and weakened my case. Arguing against the light may be acceptable in debating, but it is terribly wrong in real life. Our attitude toward truth will ultimately determine our eternal destination—heaven or hell. Many influential people today openly show their hatred for the light. For example, a recent book portrayed Jesus Christ as having had three wives. There is absolutely no evidence for such a claim, yet reviewers treated the book as if it had credibility. Either they have not read the biblical accounts of His life, or they don’t want to believe that He is the sinless Son of God and the Light by whom all of us one day will be judged. Jesus said that people who practice evil hate the light and do not come to the light, lest their deeds should be exposed (Jn. 3:20). Lord, help us to love truth so that we will always welcome the light, even when it reveals that we are wrong. Why should we love the darkness That hides our sin from view? If we would let God's light shine in, We'd know what's good and true. —DJD We are not here to get used to the dark but to shine as lights. John 3:21 "But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God." NET John 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. GNT John 3:21 ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα. NLT John 3:21 But those who do what is right come to the light so others can see that they are doing what God wants. " KJV John 3:21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. ESV John 3:21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God." NIV John 3:21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God." ASV John 3:21 But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God. CSB John 3:21 But anyone who lives by the truth comes to the light, so that his works may be shown to be accomplished by God." NKJ John 3:21 "But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God." NRS John 3:21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God." YLT John 3:21 but he who is doing the truth doth come to the light, that his works may be manifested, that in God they are having been wrought.' NAB John 3:21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God. NJB John 3:21 but whoever does the truth comes out into the light, so that what he is doing may plainly appear as done in God.' GWN John 3:21 But people who do what is true come to the light so that the things they do for God may be clearly seen. BBE John 3:21 But he whose life is true comes to the light, so that it may be clearly seen that his acts have been done by the help of God. he who practices Jn 1:47. Jn 5:39. Ne 9:33. Job 13:6. Ps 1:1-3. Ps 119:80, 105. Ps 139:23, 24. Isa 8:20. Acts 17:11, 12. 1 Jn 1:6. comes. Ps 139:23, 24. so that his. Jn 9:3. *15:4, 5. Is 26:12. Ho 14:8. 1 Co 15:10. 2 Co 1:12. Ga 5:22, 23. Gal 6:8. Ep 5:9, 13. Php 1:11. Php 2:13. Col 1:29. Heb 13:21. 1 Pe 1:22. 2 Pe 1:5-10. 1 Jn 2:27-29. 4:12, 13, 15, 16. Rev 3:1, 2, 15. may be manifested 3 Jn 11. in God. Ro 16:12. Php 2:13. 1 Jn 3:24 John 3 Resources - Multiple Sermons and Commentaries THE POSITIVE PRACTICE But - Term of contrast. Here the contrast is between Christ rejecting darkness seekers and Christ seeking, truth doers. Note the contrast does evil in Jn 3:20 and practices the truth in this verse. Whereas the former shun the Light, the latter seek the Light. Carson says that practices the truth (NIV = lives by the truth) is a "Semitic expression which means ‘to act faithfully’, ‘to act honourably’ (e.g. Gen. 47:29, RV; Neh 9:33). Borrow The Gospel according to John) He who practices the truth comes to the Light - Practices is present tense indicating these individuals do this as their lifestyle, their habitual practice. Note that Jesus is not describing perfection (perfect practice of the truth), but is describing "direction," in this case toward the Light rather than toward the darkness! And the power to practice truth as our lifestyle is by learning to depend wholly on the Holy Spirit of Christ. In his first epistle John describes the antithesis of this passage warning that "If we say that we have fellowship with Him (GOD) and yet walk (present tense - habitually) in the darkness (skotos as in Jn 3:19), we lie (present tense - lifestyle) and do not practice (present tense - habitually) the truth (aletheia). (1 Jn 1:6+) Practices (4160)(poieo) means "to do" and focuses more on the end/achievement of the action. COMMENT - Marvin Vincent adds that poieo here in Jn 3:21 "contemplates the object and end of action; the former (prasso in Jn 3:20) the means, with the idea of continuity and repetition. Prasso is the practice, while poieo may be the doing once for all. Thus ποιεῖν εἰρήνην is to conclude a peace: πράσσειν εἰρήνην, to negotiate a peace. So Demosthenes: “He will do (πράξει) these things, and will accomplish them (ποιήσει).”In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσειν in an evil sense. Compare the kindred word πρᾶξις, deed or work, which occurs six times, and in four out of the six of evil doing (Matt. 16:27; Luke 23:51; Acts 19:18; Rom. 8:13; 7:14; Col. 3:9). With this passage compare especially 5:29, where the two verbs are used with the two nouns as here. Also, Rom. 7:15, 19. Bengel says: “Evil is restless: it is busier than truth.” In Rom. 1:32; 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. Truth (225)(aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = be hidden or concealed) has the literal sense of that which contains nothing hidden, that which is not concealed, that which that is seen or expressed as it really is. The basic understanding of aletheia is that it is the manifestation of a hidden reality. So that - Term of purpose. Believers gladly seek the Light of Christ His deeds may be manifested as having been wrought in God - Notice the striking contrast with Christ rejecters. Light seekers desire that their deeds would be seen or manifested. Notice the phrase having been wrought in God which in simple terms means deeds or works which God's Spirit energizes in us and accomplishes through us (cf Php 2:14NLT+) I like Robertson's comment that this individual "does not claim that they (THEIR DEEDS) are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on." Vincent on wrought in God - The element of holy action. Notice the perfect tense, have been wrought (as Rev.) and abide. THOUGHT: Wrought in God reminds me of Jesus' instruction regarding "good works" in John 15 where He declares "I am the vine, you are the branches; he who abides (present tense) in Me and I in him he bears much fruit, [AKA,DEEDS...WROUGHT IN GOD!], for apart from Me you can do (ABSOLUTELY) nothing (OF ETERNAL VALUE)." (Jn 15:5) In Jn 15:16 speaks about our "good works" declaring to the disciples "I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain (LASTING FRUIT! FRUIT FOR ETERNITY!)." May our Father enable us by His Spirit to manifest good works, works wrought in Him, for His glory and the renown of the Lamb of God. Amen John
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Vincent - Lambano "also includes the retaining of what is taken. Hence of receiving Christ (1:12; 5:43; 13:20). The phrase receive the witness is peculiar to John (Jn 3:11; 5:34; 1 John 5:9)." Bengel on Lambano in John 3:32 - A form of faith. There must be a receiving, not a mere bodily coming. Testimony (3141)(marturia/martyria related to martureo = to witness <> martus/martys = a witness) is that which furnishes evidence or proof. Marturia can be the witness per se. A witness is one who has first hand knowledge and so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7). Marturia in other contexts can refer to the content of what the witness speaks - testimony, evidence (Mk 14:55). In 1Ti 3:7 the sense of marturia is that of one's reputation (think of it as the "witness" of their life and their character before others). A witness does not speak on his own behalf, though he may share his own experience, but primarily the purpose of the witness is to tell about another. Marturia and the verb martureo are predominantly Johannine words - Witness is also one of the major themes of John’s Gospel. Martureō occurs 33 times (cp 1x in Matthew, 1x in Luke, none in Mark) and the noun marturia 14 times (0 in Mtt, 1x in Luke, 3x in Mark). John 3:33 "He who has received His testimony has set his seal to this, that God is true. NET John 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. GNT John 3:33 ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν. NLT John 3:33 Anyone who accepts his testimony can affirm that God is true. KJV John 3:33 He that hath received his testimony hath set to his seal that God is true. ESV John 3:33 Whoever receives his testimony sets his seal to this, that God is true. NIV John 3:33 The man who has accepted it has certified that God is truthful. ASV John 3:33 He that hath received his witness hath set his seal to this, that God is true. CSB John 3:33 The one who has accepted His testimony has affirmed that God is true. NKJ John 3:33 "He who has received His testimony has certified that God is true. NRS John 3:33 Whoever has accepted his testimony has certified this, that God is true. YLT John 3:33 he who is receiving his testimony did seal that God is true; NAB John 3:33 Whoever does accept his testimony certifies that God is trustworthy. NJB John 3:33 though anyone who does accept his testimony is attesting that God is true, GWN John 3:33 I have accepted what that person said, and I have affirmed that God is truthful. BBE John 3:33 He who so takes his witness has made clear his faith that God is true. has set. Jn 6:27. Ro 3:3, 4. 4:11, 18-21. 2 Co 1:18. Ti 1:1, 2. He 6:17, 18. 1 Jn 5:9, 10. seal. Neh 9:38. Ro 4:11. 15:28. 1 Co 9:2. 2 Co 1:22. Ep 1:13. 4:30. 2 Ti 2:19. Re 7:3-8. God is true. Jn 8:26. Ro 3:4. 1 Jn 5:10. John 3 Resources - Multiple Sermons and Commentaries Similar passages: John 6:27+ “Do not work 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.” 1 John 5:9-10+ If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son. 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. JESUS' TESTIMONY: TRUE AND DEPENDABLE Dependable = reliable, sure, responsible, steady, faithful, reputable, trustworthy, unfailing He who has received (lambano) His testimony (marturia/martyria) - Even as Jesus' negative reception in John 1:11+ was followed by the positive reception in Jn 1:12+, we see in this passage the antithesis of Jn 3:32 where no one receives His testimony (i.e., the majority who hear Jesus will reject His testimony). So here we see that some received or accepted Jesus' testimony and believed that He was the Son of God Who had come from Heaven as Israel's long awaited Messiah and in so doing were recipients of eternal life (Jn 3:16). In a similar way John 3:19-20 says some loved the darkness and hated the light, others came to the light (Jn 3:21). Barnes on He who has received - Has received and fully believed his doctrine. Hath yielded his heart to its influence.
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Vincent - To set to, is to affix. To set to a seal is therefore to attest a document. The expression is retained from Coverdale’s version (1535). So, “They must set to their hands, and shall set to their hands.” Compare also the old legal formula: “In wittenesse qwherof I haue set to myñ seele.” Rev., better, hath set his seal to this. The meaning here is, has solemnly attested and confirmed the statement “God is true.” Only here in this sense. Elsewhere of closing up for security; hiding; marking a person or thing. See on Rev 22:10. The aorist tense here denotes an accomplished act. True (227)(alethes from a = negates + letho [from lanthano] = to escape notice, be hid; See related word aletheia) is an adjective which literally describes that which does not escape notice. Thus alethes describes that which is manifest, that which is unconcealed, that which conforms to reality (and thus is genuine), that which is in accordance with facts, that which is real (authentic, not imaginary). Alethes is used to describe Jesus several times in the Gospels - Mt 22:16; Mk 12:14; Jn 7:18. Alethes describes that which is true, sincere, real, correct, faithful, trustworthy, genuine, veracious. Craig Evans - The two Greek verbs on which Jn 3:33 is built characterize men and women who have made a final decision. They have acknowledged Jesus, accepted him and his witness, and made a theological deduction about God. To affirm the Sonship of Jesus drives one immediately to affirmations about God, and revelation and truth. John’s imagery is graphic. In antiquity wax seals were used to give authentication and ownership to letters and possessions. Even illiterate people could recognize the official seals of important persons. Hence, to embrace Jesus is to set a seal, to confirm and defend an entire constellation of beliefs central to Christian faith and God. (The Bible Knowledge Background Commentary) John 3:34 "For He whom God has sent speaks the words of God; for He gives the Spirit without measure. NET John 3:34 For the one whom God has sent speaks the words of God, for he does not give the Spirit sparingly. GNT John 3:34 ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα. NLT John 3:34 For he is sent by God. He speaks God's words, for God gives him the Spirit without limit. KJV John 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. ESV John 3:34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. NIV John 3:34 For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. ASV John 3:34 For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. CSB John 3:34 For God sent Him, and He speaks God's words, since He gives the Spirit without measure. NKJ John 3:34 "For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. NRS John 3:34 He whom God has sent speaks the words of God, for he gives the Spirit without measure. YLT John 3:34 for he whom God sent, the sayings of God he speaketh; for not by measure doth God give the Spirit; NAB John 3:34 For the one whom God sent speaks the words of God. He does not ration his gift of the Spirit. NJB John 3:34 since he whom God has sent speaks God's own words, for God gives him the Spirit without reserve. GWN John 3:34 The man whom God has sent speaks God's message. After all, God gives him the Spirit without limit. BBE John 3:34 For he whom God has sent says God's words; and God does not give him the Spirit by measure. For He Whom. Jn 3:32. Jn 7:16. 8:26-28, 40, 47. has sent. Jn 3:17. Jn 20:21. 1 Jn 4:14. speaks Ezek 3:4. the words. Jn 8:47. for He gives Jn 3:17. Jn 1:16. 5:26. 7:37-39. 15:26. 16:7. Nu 11:25. 2 Ki 2:9. Ps 45:7. Is 11:2-5. 59:21. 62:1-3. Ro 8:2. Ep 3:8. 4:7-13. Col 1:19. 2:9, 10. Re 21:6. 22:1, 16, 17. Spirit. Mt 3:16. Ge 1:2. Ps 45:7. Is 11:2. Isa 61:1. Jn 6:63. Lk 11:13. Ac 19:2. 1 Co 14:12, 32. Ga 3:2. Ep 5:18. 1 Th 5:19. without measure. Ezra 7:22. Ezk 4:11, 16. 12:19. 2 Co 1:22. 5:5. Ep 1:13, 14. 4:7. 5:18. 1 Jn 2:20, 27. John 3 Resources - Multiple Sermons and Commentaries Similar Passages: John 1:32–33+ John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 “I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ John 3:17 “For God did not send the Son into the world to judge the world, but that the world might be saved through Him. THE TRINITY PORTRAYED Notice all three Persons of the Godhead are mentioned in this passage, God the Father, God the Son and God the Holy Spirit. See What does the Bible teach about the Trinity? For (gar) is a term of explanation, authenticating Jesus' testimony in Jn 3:32. God’s Son, Jesus Christ, does not speak His Own words, but the words of God. and He does so by the Holy Spirit the Father gives Him. Leon
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Vincent notes that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion But - This is a dramatic term of contrast in destinies of every man or woman ever borne, either in Heaven or in Hell, eternal life versus eternal death. There is no in between. There is no second chance. There is no purgatory. To reject the Son is to choose eternal death in the Lake of fire. He who does not obey the Son will not see life - NIV and NET = "rejects the Son." To disobey the Son is to reject Him. "Disbelief is regarded in its active manifestation, disobedience." (Vincent) Note that obey parallels believes. Does not obey in no way suggests that one's obedience merits salvation. What John the Baptist is saying is that the one who genuinely believes will genuinely obey. After Pentecost every believer was given the Spirit to enable them to obey. A person who says he or she believes in Jesus and yet persistently, habitually, as their lifestyle does not obey the precepts of the Holy Scripture demonstrates that they do not have the ability to obey and thus shows that they are not true believers and will not see eternal life, but will experience eternal punishment in hell!
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Vincent - He lives continually in an economy which is alienated from God, and which, in itself, must be habitually the subject of God’s displeasure and indignation. MacArthur on wrath of God abides - The idea here is not that God will one day condemn sinners for their disobedient unbelief; they are already in a state of condemnation (3:18; 2 Peter 2:9) from which only saving faith in Jesus Christ can deliver them. (See John Commentary) John gives the "antidote" for God's wrath writing that "the one who says he abides (present tense) in Him (IN CHRIST) ought (MUST)(present tense) himself to walk in the same manner as He walked (present tense)." (1 Jn 2:6+) And so if one ABIDES in Him, the wrath of God will not ABIDE on him because the wrath of God "ABIDED" on (so to speak) Him on Calvary! John says that proof that you are ABIDING in Christ and assuring that God's wrath won't ever abide on you is that you are walking or living like Christ. Perfectly? Of course not for only Jesus did that! But just as Jesus walked in daily dependence on the Father's will (in continual communion with Him) and in the supernatural power of the Spirit, we should do likewise. And when we do, we confirm that we are abiding in Him. And when we are abiding in Him the wrath of God will NEVER abide on us! See Walking Like Jesus Walked. Paul alludes to the present tense aspect of the wrath of God in Romans 1:18+ writing "For the wrath of God is (present tense and divine passive = continually being) revealed from heaven against all ungodliness and unrighteousness of men who (present tense - continually) suppress (ACTIVELY HOLD IT DOWN!) the truth in unrighteousness." Tenny on the wrath of God - “The word does not mean a sudden gust of passion or a burst of temper. Rather, it is the settled displeasure of God against sin. It is the divine allergy to moral evil, the reaction of righteousness to unrighteousness.” (Borrow The Expositor's Bible Commentary) Leon