GNT John 2:18 avpekri,qhsan ou=n oi` VIoudai/oi kai. ei=pan auvtw/|( Ti, shmei/on deiknu,eij h`mi/n o[ti tau/ta poiei/jÈ

EXEGESIS VERSE 18: The Jews therefore answered and said to Him, ( o` (dnmp) VIoudai/oj(apnm-p; "The Jews"; ref. to religious leaders) ou=n(cc/ch; "therefore, so, consequently"; as a logical result from the preceeding incident) avpokri,nomai(viao--3p;"responded"; same 1:49,50; denotes the religious leaders formal response/answer towards Jesus' actions in the temple) kai,(cc) ei=pon(viaa--3p) |( auvto,j(npdm3s; I.O.; ref. to Jesus;)) "What sign do You show to us, seeing that You do these things? (ti,j(interr.adj.-an-s; intro. a direct question; "What") shmei/on(n-an-s; "sign"; same vs.11) dei,knumi(vipa--2s; "to show/point out/cause to see"; used 33x; has the nuance to reveal/make known what has been concealed, cp. Mt.4:8; 8:4; Mk.14:15; Rv.1:1) evgw,(npd-1p; "to us") o[ti(conj.; cause/reason) ou-toj(apdan-p; "these things") poie,w(vipa--2s; "You (Jesus) do"))

GNT John 2:19: avpekri,qh VIhsou/j kai. ei=pen auvtoi/j( Lu,sate to.n nao.n tou/ton kai. evn trisi.n h`me,raij evgerw/ auvto,nÅ

EXEGESIS VERSE 19: Jesus answered and said to them, (Ihsou/j(n-nm-s) avpokri,nomai(viad3s) kai,(cc) ei=pon(viaa--3s) auvto,j(npdm3p)) "Destroy this temple, and in three days I will raise it up." (lu,w(vmaa--2p; "destroy/tear down"; root meaning is "to loose/set free"; hence with regard to life "to release the soul from the body") o`(dams) nao,j(nams; "the temple/Holy Place"; in regards to the temple precinct the Holy Place specifically, cp.Mt.23:35 - that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar.; 27:51 - And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split,; Lk.1:9 - according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense.; et al.) ou-toj(a-dam-s; near dem.pro) kai,(cc) evn(pL) trei/j(a-cLf-p; card.no. "3") h`me,ra(n-lf-p; "days"; loc. of time) evgei,rw(vifa--1s; "will raise up/lift up"; used 34x; Mt.16:21 From that time Jesus Christ began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day; 17:9 - And as they were coming down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man has risen from the dead.; 17:23 - and they will kill Him, and He will be raised on the third day. "And they were deeply grieved; Jn.12:1 - Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead.; 21:14 - This is now the third time that Jesus was manifested to the disciples, after He was raised from the dead. ) auvto,j(npam3s; d.o. of the verb to raise up - "it"; ref. the temple.))

GNT John 2:20 ei=pan ou=n oi` VIoudai/oi( Tessera,konta kai. e]x e;tesin oivkodomh,qh o` nao.j ou-toj( kai. su. evn trisi.n h`me,raij evgerei/j auvto,nÈ

EXEGESIS VERSE 20: The Jews therefore said, "It took forty-six years to build this temple, and will You raise it up in three days?" ( o` (dnmp) vIoudai/oj (ap-nm-p) ou=n (conj.; indicates a response based on the preceding context) ` le`gw (viaa--3p) tessera,konta (a-cdn-p; "forty"; used 22x;) . kai ,(cc) e[x (a-cdn-p; "six"; used 13x; same vs.6) e;toj (n-dn-p; "years") oivkodome,w (viap--3s; "build/build again/restore/erect; "it has been built/was built"; the 3rd person singular of the verb with the passive voice indicates the building/edifice as the subject of the verb "built", not as the translation indicates of an "act of building"; it did not take 46 years to build the temple/Holy/MHP but that the temple "has been built by others 46 years ago") ou-toj (a-dnm-s;"this one";of near proximity; the structure standing at the point of conversation) o` (dnms) nao,j (n-nm-s) kai,,(cc; used as a mild adversative - "and yet") su, ,(npn-2s; ref. Jesus) evgei,rw (vifa--2s) auvto,j (npam3s) evn (pd) trei/j (a-cdf-p) h`me,ra (n-df-p))

GNT John 2:21 evkei/noj de. e;legen peri. tou/ naou/ tou/ sw,matoj auvtou/Å

EXEGESIS VERSE 21: But He was speaking of the temple of His body. ( de, (cs) evkei/noj (apdnm-s;"He/that One; ref. to Jesus; remote pro. denotes this is the authors input) le,gw (vi,ipf,a--3s; "was speaking"). peri,` (pg; "of/about/concerning")/ o` (dgms) nao,j (n-gm-s) auvto,j (npgm3s; gen.of possession) o` (dgns) sw/ma (n-gn-s; "body"; as the living body of a human being or animal - Mt. 6.25; Ja. 3.3; the believer's body is called a temple - 1Co.6:19; used 142x; here we have a genitive of apposition, it redefines the temple, His body is the temple))

GNT John 2:22 o[te ou=n hvge,rqh evk nekrw/n( evmnh,sqhsan oi` maqhtai. auvtou/ o[ti tou/to e;legen( kai. evpi,steusan th/| grafh/| kai. tw/| lo,gw| o]n ei=pen o` VIhsou/jÅ

EXEGESIS VERSE 22: When therefore He was raised from the dead, His disciples remembered that He said this; (o[te (cs; "when/at which time") ou=n (cc - inferential; "therefore/consequently"; expressed by the verb ) evgei,rw (viap--3s; "He was raised") evk (p/abl) nekro,j (ap-ablm-p; abl. of source; "physical death"; ref. resurrection, Jn.21:14 ) auvto,j (npgm3s) o` (dnmp) maqhth,j (n-nm-p) mimnh,|skomai (viao--3p; "remembered") o[ti (cc; intro. indirect discourse) le,gw (viia--3s) ou-toj (apdan-s; "this"; near pro.; ref. to quote vs. 19)) and they believed the Scripture, and the word which Jesus had spoken. ( . kai, (ch) pisteu,w (viaa--3p; "believed"; it has the nuance of "convinced"; ref. disciples) o` (ddfs) grafh, (n-df-s; I.O.; "Scripture/writing"; in the NT always used to designate the scripture) kai, (cc) o` (ddms) lo,goj (n-dm-s; I.O; "the word" in the singular) o[j (pro.rel.am-s) o`(dnms) vIhsou/j (n-nm-s) ei=pon (viaa--3s; "had spoken/said"))

1. Jesus’ action of exercising authority within the temple grounds and "cleaning up" the unrighteous activities of business evoked a response from the Jews.
2. His actions were a direct condemnation upon the religious leaders and the others involved.
3. The omission of any police action coupled with the question to Him asserts their understanding of His actions being Messianic.
4. His actions then not only had implications towards its recipients, but also implications with regard to Himself.
5. Only Messiah would have the right to do what Jesus did.
6. He made that claim to them when He referred to the temple as the house of His Father.
7. Obviously incensed as to the humiliation and accusation His actions inferred upon them, they answered with a challenge.
8. The challenge was not so much as to defend those He ran out from the temple, but to His implied status.
9. His actions and claim forced the Jews to either recognize Him per His claim or to defend their position in the matter. (If they had dropped the matter, by implication they would be saying to others that He had all rights to do what He did, otherwise they need to provide an alternative as to why He was wrong.)
10. They cannot prove He was not right in what He did and their response shows that weakness.
11. It’s interesting to look at the language of their posed question.
12. One would think Jesus’ action of wrath towards the Jews would elicit at least indignation in the form of a demand from Him for proof as to His claim.
13. Instead, we find no imperatives in their response/question only a "fallback" almost "cliché" response.
14. What sign do You show to us was a common response by the Jews in their attempts to justify their rejection of their Messiah. Mt, 12:38; 16:1; Mk. 8:11; 11:16; Jn. 6:30
15. Even Paul recognized this fact; 1 Co.1: 22 - For indeed Jews ask for signs, and Greeks search for wisdom.
16. This tepid response infers not only their guilt, (no defense for their actions), but also the immediate impact Jesus’ actions had with regard to "putting them in their place" in that it subdued at least temporarily any notion of overt hostility towards Him.
17. This observation is further supported due to the fact that the focus of their request is centered on these things that you do with no mention of what He had to say.
18. It is still very fresh in their memory the force/power Jesus exuded in expelling the merchants from the temple grounds.
19. So the Jews being very wary in their response, try to put Jesus on the spot by asking for a sign as support for His behavior.
20. The Jewish leadership expected that the Messianic age would be accompanied by many signs or supernatural activities which would attest that Messiah was present.
21. But one must remember that they are looking for signs accompanying the 2^nd advent, not an advent of suffering and death. Jn.1:49; 6:15; 18:33ff
22. Its as one can almost read their minds in their approach and response to Jesus: OK, we understand His claim but we don’t want to provoke Him further. If He is our "King", ask Him to give us a sign as proof, if He does we "win", if He doesn’t (read can’t) we "win".
23. It is not that the student is to "read to much into/eisegete" their statement, but only to recognize the –V and frame of reference of Jewish leadership during the incarnation.
24. Jesus knew where they were coming from (cp.2:24,25) and His response back is not only cryptic (serving to conceal), prophetic and ironic, but also places the Jews in a "no win" situation.
25. Jesus said to them, "Destroy (imperative of lu`w/2pl ref. "the Jews") this temple, and in three days I will raise it up.
26. Their response was one of incredulous (showing doubt/disbelief) reaction exposing their misunderstanding that they thought He was speaking of the physical temple vs.20-21.
27. Jesus knew that they as well as His disciples (vs.22) would take His statement in this manner because of their distorted views regarding Him.
28. In essence, Jesus placed the Jews in a situation based on their distorted understanding that would require them to 1^st physically tear down the temple if they wanted Him to perform their "sign" and of course, who was going to start doing that. (what a spiritual genius)
29. The NAS mistranslates vs. 20.
30. It is not in the vein of the temple taking forty-six years to build, but that Jesus was saying that in three days He could reconstruct a building "that has been standing for 46 years".
31. The corrected translation satisfies the chronology that the Herodian temple was completed in 18/17 B.C. and 46 years later would bring the date to the year 29/30 A.D. the time established for Jesus first passover. Chronological Aspects of the Life of Christ ; pg.42; Harold Hoehner
32. The term temple nao`j refers only to the temple proper consisting of the HP and MHP, not inclusive of the outers courts or other buildings within the courts.
33. This too provides support to the corrected translation since Josephus records in Antiquities. xv. 11.6, 421 that it took the priests 1 ½ years to build the temple edifice and he also records that the rebuilding starting in Herod’s 18^th year of reign which reign began in 37B.C. (37 less 18 = 19 less 1 ½ =17 + 46 = 29AD.)
34. So, The Jews incredulously respond to Jesus’ return challenge with a reply of, "this temple has been standing for forty-six years, yet You say You can raise it up in three days?"
35. In the midst of the scenario and all else it relates as John has recorded it, it provides the readers with another clue with regards to the chronology of Jesus ministry.
36. Though Jesus knew how His words would be "empty" in their/Jew’s understanding, it doesn’t lessen one iota all that He was saying.
37. Apart from the physical impact of "stumping" the Jew’s from further recourse in dealing with the situation, the spiritual impact spoke volumes.
38. In vs. 21, John provides commentary to explain to the reader that Jesus wasn’t speaking of the physical temple at all, but that He was speaking metaphorically of the temple of His body.
39. Because the Jew’s rejected the doctrinal principle that Messiah was to die for sins at the first advent, they totally miss what Jesus was really saying.
40. It goes back to the sign.
41. John uses the word sign/shmei"’/on to describe Jesus’ miracles. Jn.2:11,23; 3:2; 4:54; 7:31; 20:30; et al
42. But Jesus Himself said that He would not give them a sign other than the sign of Jonah. Mt.16:4; Mk.8:12
43. In what sense can John and others record that Jesus gave signs but yet He said He would give them only one sign.
44. In the sense that we have in this scenario.
45. He refused to do miraculous works in the face of unbelief. Mt.13:58
46. No types of miracles would be performed to give any indication that the 2^nd advent and promotion of their theological grid was in view.
47. The irony is that Jesus gave them many signs, but not on the level of their thinking.
48. Jesus very statement to them was a sign for any +V to assimilate if accepting the truth about Messiah at the 1^st advent.
49. As the sign of Jonah denoted Christ’s death and resurrection, so does Jesus prophesy here.
50. The protasis of Jesus’ statement is imperative in form, and prophetic in nature.
51. Jesus is not demanding that they destroy His body, but as a true prophet is prophesying about an action that He knows will occur.
52. It is based on the condition of fulfillment of the crucifixion and resurrection of Christ that the primary sign attesting Jesus Messiahship will occur.
53. The fact that these words stayed with the Jews in their misunderstood form is attested since they were used against Him some 3 years later. Mt.26:61; 27:40; Mk.14:56-58; 15:29
54. The real irony stems in that not only is He giving them the #1 sign for Messiah, but the Jews would be instrumental in its fulfillment.
55. He is telling them that they would in fact destroy this temple where God dwells within Him in a way which is just as unique as the way in which He dwells in the Most Holy Place.
56. In their negative recalcitrant state, the Jews ironically are part of the very sign they "seek".
57. Even for His own disciples, the understanding of His saying was equally lost upon them.
58. Not until after the fact, do they GAP this occurrence.
59. It was not until His disciples remembered that He had said these words on this occasion some 3 years later that they finally put together His actions and words as they related to scripture.
60. Whether it was passages such as Ps.22:16; Zech.11:13;12:10; 13:6; Is.53:9,12; and many others that deal with the betrayal, persecution and death of Jesus or His resurrection pictured through types such as Jonah, Elijah or Enoch, not until Jesus literally was resurrected were they convinced of His Messianic mission for the 1^st advent. Jn.20:8
61. The word/o’, logoj (nm/singular number) which Jesus had spoken is used here as an idiom for His complete saying. Cp. Jn.4:37; 4:50; 6:60; et al.

GNT John 2:23: ~Wj de. h=n evn toi/j ~Ierosolu,moij evn tw/| pa,sca evn th/| e`orth/|( polloi. evpi,steusan eivj to. o;noma auvtou/ qewrou/ntej auvtou/ ta. shmei/a a] evpoi,ei\

EXEGESIS VERSE 23: Now when He was in Jerusalem at the Passover, during the feast, [ de, (cc; denotes authors thought continuation of narrative) w`j (cs;temporal; "when") eivmi, (viia--3s; ref. Jesus as sub. of verb) evn (p/L) o` (dLnp) ~Ieroso,luma (n-Ln-p; "the Jerusalem"; note the plural use which emphasizes the entire precinct of the city whereas the sing. as used in vs.13 denotes Jesus went to a specific location within Jerusalem cp. Mt.3:5 for another plural use; locative of place) evn (p/L; "at"; sphere of occasion/activity) o` (dLns) pa,sca (n-Ln-s; "the Passover"; same one previously noted vs.13) evn (p/L; "during"; denotes the activity that serves to time the event of the Passover) o` (dLfs) e`orth, (n-Lf-s; "feast/celebration/festival"; used 25x; it references either the Passover/feast of unleavened bread {Jn.6:4; Lk.22:1} or the feast of tabernacles/booths {Jn.7:2;translated tabernacles KJV})] many believed in His name, beholding His signs which He was doing. [ polu,j (ap-nm-p; "many people") pisteu,w (viaa--3p; "believed"; pt. of time; active faith; same as 1:7,12,50; 2:11,22) eivj (pa; denotes that the faith/belief is directed towards as object) auvto,j (npgm3s; ref. Jesus; gen. of poss.) o` (dans) o;noma (n-an-s; "name/reputation") qewre,w (v/ptcpa/nm-p; circumstantial; "while beholding"; it means "perceive/experience/observe/look on"; used 64x; it denotes perception by experience whether it is contemplation as a physical observer {Mk.12:41; 16:4}, or mental perception {Jn.4:19; 6:40; 14:17}; it denotes a contemplation and realization of something) auvto,j (npgm3s; ref. Jesus) o` (danp) shmei/on (n-an-p; "signs") o[j (apran-p; "which"; antecedant = "signs") poie,w (viia--3s; "was doing"; IPF denotes a continual action of miracles) ]

GNT John 2:24: auvto.j de. VIhsou/j ouvk evpi,steuen auvto.n auvtoi/j dia. to. auvto.n ginw,skein pa,ntaj

EXEGESIS VERSE 24: But Jesus, on His part, was not entrusting Himself to them, for He knew all men, [de, (ch; mild adversative; "but on the contrary";) VIhsou/j (n-nm-s) auvto,j (npnm3s; "Himself/on His part") ouvk (qn) pisteu,w (viipfa--3s; "was not entrusting/was not convinced"; same word translated "believe" vs.23, also cp. 1:7,50; 2:11,22,; it means what one is convinced of; having confidence in; trust or put faith in) auvto,j (npam3s; "Himself; ref. Jesus auvto,j (npdm3p; "to them"; ref. to "many believed in His name" vs.23) dia, (pa; "for/because") auvto,j (npam3s; "He"; sub. of the inf.) to` ginw,skw (dans+vinf/p/a/ac; denotes the cause of not entrusting; "to know/have knowledge of/ascertain") pa/j (ap-am-p; "all men")]

GNT John 2:25: kai. o[ti ouv crei,an ei=cen i[na tij marturh,sh| peri. tou/ avnqrw,pou\ auvto.j ga.r evgi,nwsken ti, h=n evn tw/| avnqrw,pw|Å

EXEGESIS VERSE 25: and because He did not need anyone to bear witness concerning man for He Himself knew what was in man. [ kai, (cc) o[ti (cs) e;cw (viipfa--3s; "to have/was having"; ipf. denotes continuous action ) ouv (neg) crei,a (n-af-s; "need/necessity/lack of; used 49x; with the neg. it denotes there is no need/necessity based on the obvious cp. 1Thess.1:8; "For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything." also cp. 1Thess.4:9; 5:1; 1Jn.2:27; Rev.21:23) i[na (cc; in order that; to denote purpose of not having a need) ti.j (ind.pro.nm-s; "anyone") marture,w (vsaa--3s; "might bear witness") peri, (pg; "concerning") o` (dgms) a;nqrwpoj (n-gm-s; with the d.a. and in the singular ref. to mankind/humanity) ga,r (cs; explanatory; "for") auvto,j (npnm3s) ginw,skw (viipfa--3s; continual action) ti,j (ap/int/nn-s; "what thing") eivmi, (viipfa--3s) evn (p/L) o` (dLms) a;nqrwpoj (n-Lm-s; loc. of location; in the physical makeup of each individual)

1. The author now provides us a general summary of Jesus itinerary while He was in Jerusalem at the time of the Passover and during the feast.
2. Skipping some time since the first miracle at Cana (2:1-11), we see that Jesus is continuing to do miracles.
3. The Passover celebration, which commemorated the deliverance from the final plague in Egypt symbolizing deliverance from spiritual death, is followed by the feast of unleavened bread (7 days), which typifies the believer in time and the importance of Bible doctrine. Cp. Ex.12:14-20; Jn.6:31-33; 1Co.5:8
4. During this first Passover season, Jesus is performing signs throughout the neighborhoods of Jerusalem.
5. These signs were all the miracles performed by Messiah during this one-week period.
6. His ministry was packed with miracles from healing, transforming/creating the physical, controlling the environment and showing power over death.
7. Individually and corporately, His signs pointed to and attested that this One is indeed Messiah.
8. Those onlookers who were present with Him during the course of the week were continually contemplating/realizing/beholding the miracles which He was doing.
9. Under the principles of intellectual honesty and +V, one contemplating the miracles would conclude that only God has the power to accomplish these supernatural feats, therefore this One Jesus would be convinced that what He says and does must come from God.
10. As a result it is directly stated that many believed in His name.
11. Many interpreters/commentaries seek to water this phrase down as to a faith that has some merit, but not sufficient to secure their salvation.
12. If they are correct, then John the author has made a serious error in the prologue where he states that "…as many as received Him, to them He gave the right to become children of God, even to those who believe in His name." Jn.1:12
13. Any argument that this phrase is not a phrase of salvation completely depart from the truth and hermeneutics of scripture since both phrases are identical in the Greek, i.e. believed + eivj + accusative to. o""""’’’’;vnoma + genitive auvtou".
14. To refute any notion that this was limited to a few isolated individuals and not a widespread phenomenon one does not overlook the word many.
15. There should be no question that many converted to faith in Christ during this first initial visit to Jerusalem.
16. One would think that Jesus would be euphoric at this turn of event, large crowds coming to faith.
17. Instead, what the author notes is His sobriety with regard to the reality of those who have emphatically embraced Him.
18. The adversative de’`/but of vs.24 shows a mild contrast in Jesus perception of those who have believed. (rather than the use of the strong adversative alla )
19. In fact the author uses a play on words not obvious in the English translation to show where Jesus’ thinking is at this time.
20. While many did believe in Him, Jesus Himself/on His part was putting no faith/entrusting/believing (same Greek word pisteu`w/believe in vs.23) in them.
21. It was not that Jesus was void of joy or happiness on their behalf, rather that He knew the nature of man.
22. He kept any emotions sufficiently isolated that would deter His focusing on the truth at hand.
23. Apart from the principles of volition and the STA of mankind which He was keenly aware of, any "embracing of" the positive response He experienced would be tempered in His understanding that the many in reality were only a few of the masses in Israel. Cp. Jn.1:11; also see Mt.23:37-38.
24. In our passage however, the emphasis is based on the truth of what He knew to be in all men.
25. He remained aloof from this mass of converts and did not make too much out of His popularity.
26. He knew that those who embraced the truth and Him one day may just as quickly turn on Him and peel off when they hear something which would be unpleasant or unexpected in the teaching (ex. Jn.6:59-66), or succumb to the overt pressures in life (ex. Peter and his denials during Jesus and his arrest Jn.18:25-27).
27. The fact that most people are negative not only towards faith in Christ but towards the truth overall coupled with the indwelling OSN of mankind gives Jesus the discernment necessary not to look towards men for support in His ministry.
28. In general, Jesus knew that most were negative and would not stick with sound doctrine, eventually rejecting the straight and narrow.
29. Their initial salvation and the enthusiasm with which they embraced Jesus was in large measure due to their misconceptions about Messiah and the purpose of the 1^st advent.
30. Their zeal apart from sound doctrine will lead them into an attempt to make Jesus king. Jn.6:15
31. These same people who embrace Him today will not only run under their STA’s in their supposed promotion of Him, but will degenerate to calling for His destruction at a later date.
32. By the time of His crucifixion, the rejection of Jesus was almost totally complete.
33. Those who had not peeled off due to His teaching, threw in the towel with various other excuses:

B. Some peeled off due to emotional/family attachments. Lk.9:59-60

C. Some peeled off due to friendships and associations. Lk.9:61-62

D. Some peeled off due to persecution. Mk.4:16-17

E. Some peeled off to pursue the details. Mk.4:18-19

6. Some simply did not believe Jesus or thought He knew what He was doing. Jn.7:3-5

34. In all cases, -V and/or failure to isolate the STA and put God’s word first resulted in gross spiritual misconduct and for most their spiritual demise. (The exceptions were obviously there, but not until they accepted Jesus’ teachings verbatim do we see any real spiritual momentum.)
35. Even His closest associates such as the 11 (excluding Judas Iscariot), failed miserably. Mk.14:50
36. Jesus never had a need for anyone to bear witness concerning man because it was obvious to Him what was in man.
37. Not only did Jesus know all men in general based on His understanding and application of doctrine, but He knew what was in the minds of each individual brought into His periphery through direct revelation of the Holy Spirit. Jn.1:47-48 cp. Jn.13:5-11;21-26
38. To say that He "tapped" into His deity for this information would violate the doctrine of Kenosis.

34. Observations:

1. All communicators and believers as well must keep their guard up with regard to others, even to those in their own family, who can quickly become enemies of Jesus Christ. Mt. 10:34-37
2. We should always maintain an emotional detachment with regards to others who profess supreme loyalty to the truth sufficient to maintain our own focus to the truth.
3. Most people will turn out to be spiritually unreliable even if professing otherwise.
4. We should be reserved and adopt a wait and see attitude.
5. When people fail to adhere to the truth, don’t be surprised.
6. Do not get your eyes on people, people will let you down; keep your eyes focused on the truth of God’s word.
7. Overt enthusiasm about God’s plan will generally fade when confronted with the realities of life.
8. The more intake and application of the "mind of Christ" we assimilate and incorporate in our own lives, the sharper our own discernment will be about people, and the better decisions we can make with regard to others.

GNT John 3:1 V/Hn de. a;nqrwpoj evk tw/n Farisai,wn( Niko,dhmoj o;noma auvtw/|( a;rcwn tw/n VIoudai,wn\

EXEGESIS VERSE 1: Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; ( de,(cc) eivmi. (viia--3s) a;nqrwpoj(n-nm-s) evk(pg) o`(dgmp) Farisai/oj(n-gm-p) o;noma(n-nn-s) Niko,dhmoj(n-nm-s) auvto,j(npdm3s) a;rcwn(n-nm-s; used 37x; "ruler/leader/lord/prince/one exercising authority officially") o`(dgmp) VIoudai/oj(ap-gm-p))

GNT John 3:2: ou-toj h=lqen pro.j auvto.n nukto.j kai. ei=pen auvtw/|( ~Rabbi,( oi;damen o[ti avpo. qeou/ evlh,luqaj dida,skaloj\ ouvdei.j ga.r du,natai tau/ta ta. shmei/a poiei/n a] su. poiei/j( eva.n mh. h=| o` qeo.j metV auvtou/Å

EXEGESIS VERSE 2: this man came to Him by night, and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him." ( ou-toj(apdnm-s) e;rcomai(viaa--3s) pro,j(pa) auvto,j(npam3s) nu,x(n-gf-s; adverbial gen. of time; "at night") kai,(cc) ei=pon(viaa--3s) auvto,j(npdm3s) r`abbi,(n-vm-s; case of address) oi=da(vipfa--1pl; the question is who is we?) o[ti(ch; intro. Indirect discourse) avpo,(pg) qeo,j(n-gm-s) e;rcomai(vipfa--2s; Pf denotes that You have come with a result that You are here.) dida,skaloj(n-nm-s) ga,r(causal/cs; "for"; gives the reason for the conclusion that Jesus has some special relationship with God) ouvdei,j(apcnm-s; "no one") du,namai(vipdep.--3s; "is able/capable of") + poie,w(v-inf,pa; complementary inf., completes the meaning of verb dunamai; "to do"; both words together translated can do) ou=toj(a-dan-p; near dem.pro.; modifies "the signs" and denotes that "these signs" refer to "His signs" in the immediate preceding context chpt.2:23) o`(danp) shmei/on(n-an-p; "the signs") o[j(apran-p; "that/which") su,(npn-2s) poie,w(vipa--2s) eva,n(cs) + mh,(qn; together = "unless/except") =| o`(dnms) qeo,j(n-nm-s) eivmi,(vspa--3s; mood of potential ; "might be" ` meta,(pg) auvto,j(npgm3s))

1. The author now shifts the reader’s attention to another scenario Jesus encountered during the week of the Passover.
2. That this incident occurred during this period is in perfect contextual harmony with the reference of "man" in general (2:24-25) and the introductory comment there was a man (3:1), and the indication of these signs (3:2) being miracles performed very recently cp. 2:23.
3. In addition it follows the Jewish style of writing to make a general statement first and then provide a specific example.
4. This particular incident involves discourse between Jesus and one who was from the Sanhedrin, a ruler of the Jews, named Nicodemus.
5. Specifically he was from the sect of the Pharisees, an exponent of legalistic Judaism pursuing a course of works for salvation and maintaining a relationship with God.
6. The discourse provides an excellent example of what was "in man" at the time of the 1^st Advent, specifically the supposed religious leaders of Jesus time.
7. John’s stated aim in writing this gospel is to demonstrate that Jesus is the Christ, the Son of God, and as the recording of His miracles attest to this fact, so does Jesus teachings and speeches.
8. As we will see, His teaching on this occasion reflects and emphasizes the spiritual condition of Nicodemus as being an unbeliever and therefore no understanding about even the first thing about the plan of God.
9. Nicodemus came to Jesus at night, which could indicate two things:

1. He was seeking a private, uninterrupted audience with Him.
2. He was trying to avoid any public or personal knowledge of others knowing of his "interest" in Jesus, in fear of what they might think.

1. In lieu of the preceding temple cleansing by Jesus, one could naturally assume that Jesus has alienated many Jewish leaders already, thus giving support for emphasis on the latter reason.
2. He addresses Jesus as Rabbi, which is a courteous and respectful title not otherwise recorded as being made by any other of the religious leaders with regard to Jesus.
3. In fact, only His followers address Him as such. Mt.26:25,49; Mk.9:5; 11:21; 14:45; Jn.1:38,49; 4:31; 6:25; 9:2; 11:8.
4. The fact that Rabbi means teacher is established in Jn.20:16.
5. Jesus reputation as a teacher was recognized through all ranks of Judaism and society. Mt.8:19; 9:11; 12:38; 17:24; 19:16 cp. Mk.10:20; Mt.22:16,24,36; Mk.4:38; 5:35-36; 9:17,38; Mk.12:13-14; Lk.9:38 et al.
6. It is Nicodemus’ use of the term Rabbi which notes a state of humility and respect that individually sets him apart from the general population of Israel as being one who is a seeker.
7. Though he fails to GAP the information at this point (cp. vs.10), eventually he would come around. Jn.7:50-52 cp. 19:39
8. Beneath all of the Pharisaic façade was +V.
9. What Nicodemus does recognize at this time is that Jesus has come from God as a teacher.
10. He and others cannot deny the miracles, which are indisputable signs that God is with him.
11. The 1^st person plural and perfect tense of we know, indicates the impact of Jesus miracles on the eyewitnesses surrounding them, not to exclude the religious leaders.
12. But because of their distorted views with regard to their Messiah, their comprehension/understanding of His person is sadly lacking, since Jesus was not a teacher come from God, rather God come as a teacher.
13. It is the latter insight taught by Jesus under the principle of Rebound in operation "foot washing". Jn.13:5-15. (Jesus as a teacher taught the principle of RB, but only as God/Lord does He have the authority to "cleanse" the individual from unrighteousness; i.e., ‘you have no part with Me.’) cp.14:7
14. Nicodemus identifies Jesus ministry as being from God, but does not as others realize He is God.
15. The student of John’s gospel must be careful in their analysis of his use of the prepositions apo/from/away from which John uses alternately with ek/out from to conclude that John is emphasizing only a relationship or the source of origin as both are used in this capacity. Ex. Jn.1:40 John uses ek to denote Andrews relationship with John as one of John the Baptist’s disciples; normally apo or para would be used to denote a relationship, cp. 13:3 where John uses apo to denote the source of origin (ek normally used to denote this) "..He had come forth from God,..".
16. Some interpreters try to make these prepositions technical to determine in John’s gospel whether individuals believe that Jesus is God or only "sent" by Him, which apart from the immediate context cannot be discerned.
17. It is by context here that one realizes that Nicodemus only views God as supporting Jesus ministry, not that Jesus originated from God as Messiah.
18. Jesus who knew all men, immediately strikes at the root of his problem, building on the objective insight Nicodemus had.
19. Nicodemus will be tested and put on the spot with regard to his acceptance of Jesus thus far, i.e. if you believe that I really have come from God as a teacher and that God is with me, then show consistency in accepting all that I have to say.

GNT John 3:3: avpekri,qh VIhsou/j kai. ei=pen auvtw/|( VAmh.n avmh.n le,gw soi( eva.n mh, tij gennhqh/| a;nwqen( ouv du,natai ivdei/n th.n basilei,an tou/ qeou/Å

EXEGESIS VERSE 3: Jesus answered and said to him, VIhsou/j (n-nm-s) avpokri,nomai (viadep--3s; "answered/responded") kai, (cc) ei=pon (viaa--3s; verb, lego - "said") auvto,j (npdm3s; IO) "Truly, truly, I say to you, VAmh.n avmh,n (part; from the Heb. amen; usually translated into Gk. by genoito - "let it be so"; emphasizes that what is being said is a solemn declaration of what is true; used to draw attention to what is being said) le,gw (vipa--1s; "I (Jesus) say") su, (npd-2s; ref. Nicodemus; IO; emphasis is what He says, then the person to whom it is said; in contrast to Nicodemus' flattery of Jesus) unless one is born again, evva,n mh, (conj. a combination of conditional eiv and particle a;n to denote uncertainty or indefiniteness; + neg. "unless/except" ) ti.j (indef.adj.pro.nm-s; "anyone/someone") genna,w (vsap--3s; "be born physically"; here a spiritual birth denoting the doctrine of regeneration; used 31x; translated "born/conceived/offspring/brought forth/birth"; subjunctive mood indicates potential while the passive voice indicates the necessity of an outside agent) a;nwqen (ab; indicating repetition; "anew/again" w/primary meaning "from above") he cannot see the kingdom of God." Ouv (neg) du,namai (vipm--3s; "he himself is not able/capable of/does not have the power to"; same verb as 3:2) ei=don (inf,aa; from verb horao; "to see/perceive/become aware of/experience; a complementary inf. completing the meaning of the verb dunamai "not able") o` (dafs) basilei,a (n-af-s;DO;"kingdom/a dominion of a king";used 162x; here of a heavenly kingdom) o` (dgms) qeo,j (n-gm-s; "the God"; gen.of reference, qualifying definite limits with respect to God's kingdom)

1. Jesus who knew all men, sizes up Nicodemus and answered/responded to him accordingly.
2. What Jesus said to him, was designed to put the spiritual issue at hand for Nicodemus.
3. After all, Nicodemus stated the he knew that Jesus had come as a teacher from God and that God must be with Him.
4. Jesus by-passes Nicodemus flattery of Him and now tests His belief in Him as a teacher.
5. Neither does He attempt to correct Nicodemus in His lack of perception about Him as Messiah, but goes straight to the real issue at hand i.e., Nicodemus need for salvation.
6. Jesus underscores the seriousness of what He is about to say with a solemn double amen.
7. Truly, truly in effect directly challenges Nicodemus’ to listen to His teaching, a teaching about an issue that he does not understand.
8. Nicodemus said to Jesus what he had to say, now Jesus tells Nicodemus this is what I have to say to you.
9. Jesus statement is in the form of a 3^rd class condition in the Greek with the premise of uncertainty.
10. Unless/accepting one is born again realizes that based on volition, maybe they will, or maybe they won’t.
11. The emphasis of Jesus’ statement, though verbally directed to Nicodemus, is universal in essence since the one in view is an indefinite "anyone". (indef.pro.ti.j/anyone)
12. Jesus continues in asserting that if anyone is not born again, he cannot/does not have the power/is not able to see the kingdom of God.
13. Nicodemus an exponent and leader of the Pharisaic system of works for salvation is now challenged with a concept totally foreign in his perception of soteriology.
14. The passive of the verb born denotes the need of an outside agent to fulfill its action.
15. As it is necessary for a child to have a parent to be born physically, so is one born spiritually only a recipient of an action performed by God.
16. John has already confirmed this reality in the prologue specifically in 1:12-13.
17. The adverb a;nwqen/again or anew in context emphasizes a repetitive or new action since it is seen as a new birth consisting of water and the Spirit cp. vs.5 and is shown in conjunction with but contrasting to physical birth cp. vs.6; also cp.’d to the prologue’s introduction of the new birth being a birth produced by an act of faith apart from but logically following the concept of physical birth, 1:13.
18. However, as an adverb of place it is translated "from above" which would denote the birth’s source or origin, which interpretation does not violate the doctrine of regeneration.
19. In either case, the new birth is the act of God, providing eternal life versus temporal life cp. Ti.3:5,7, via His Word cp. Jms.1:18.
20. Apart from the act of faith in Jesus by man effecting the new birth, he has absolutely no power or ability to physically see/experience the kingdom of God.
21. God’s kingdom is that realm of His "formal" existence or place of rule where the glory of His essence is manifested which is called heaven. Dan.7:9-10; cp. Mt.3:2;4:17 et al.
22. It is within the limits of God’s domain as established in heaven apart from earth (Jn.18:36), that those born again will participate in PH3. Jn.3:5
23. It is a spiritual realm, realized through a spiritual birth which concept is in total contrast to men such as Nicodemus who can only focus on the physical or flesh.

GNT John 3:4 le,gei pro.j auvto.n Îo`Ð Niko,dhmoj( Pw/j du,natai a;nqrwpoj gennhqh/nai ge,rwn w;nÈ mh. du,natai eivj th.n koili,an th/j mhtro.j auvtou/ deu,teron eivselqei/n kai. gennhqh/naiÈ

EXEGESIS VERSE 4: Nicodemus said to Him, [o`] `` Niko,dhmoj (da + n-nm-s) le,gw (vipa--3s) pro,j (pa) auvto,j (npam3s) "How can a man be born when he is old? Pw/j (interr.adj. acting as an adverb; "how/in what way/by what means) du,namai (vipn--3s; "can/able") a;nqrwpoj (n-nm-s) genna,w (complementary inf,ap; completes the meaning of "can/able") eivmi, (vppanm-s; "when he is/being") ge,rwn (n-nm-s; used only here; "old/aged man") He cannot enter a second time into his mother's womb and be born, [can he – not reflected in the Greek]?" mh, (neg) + du,namai (vipn--3s; "is not able/cannot") eivse,rcomai (vnaa;complementary; "to enter/to go into") deu,teroj (ordinal adj.acting as adverb; "second time") eivj (pa) auvto,j (npgm3s; gen. of relationship) o` mh,thr (da + n-gf-s; possessive gen.; "mother") o` koili,a (da + n-af-s; from - koi/loj - ~"hollow"; hence "stomach/belly/womb; used 22x) kai, (cc) genna,w (vnap; inf. of purpose; "to be born")

ANALYSIS VERSE 4:

1. The first thing the student of God’s word should take notice in John’s recording of Nicodemus response to Jesus, is the omission of the word a,podri,nomai/answered/responded.
2. This word reflects a sense of thoughtful consideration/thinking before answering to the precluding statement and is always used in this narrative regarding Jesus’ responses (cp.vss. 3,5,10) and only once with Nicodemus (cp. vs.9).
3. It’s omission here emphasizes the "knee jerk" reaction of Nicodemus with regard to what Jesus just said.
4. What Nicodemus said to Him reflects and exposes the primary problem of this religious man.
5. Nicodemus is a natural man and cannot understand spiritual things. 1Cor.2:14
6. Jesus directly states his problem in verse 6, "that which is born of the flesh is flesh".
7. Nicodemus, an unbeliever and dichotomous has only one avenue of understanding the premise of Jesus’ statement and that is based on the physical.
8. To further interfere in his comprehension, as a reversionistic religious legalist who believes salvation is attained through physical works, Jesus statement is deciphered immediately in that vein of thinking.
9. His incredible conclusion produces an unbelievable (no pun intended) question as to how can a full grown man have the ability to physically be born when he is already born and an old/aged man at that.
10. Unfortunately, until +V really surfaces for Nicodemus, this is all he can do since he is bound to the physical plane and lacks the human spirit necessary (trichotomous) to have spiritual understanding.
11. As is typical of those operating under their STA’s, Nicodemus does not stop with just a question of disbelief, but he must also regurgitate his visual conception as to the absurdity in which he regards Jesus’ statement.
12. His second comment reflected as a question is not an interrogatory (inquiry) statement, but a declarative, he cannot enter a second time into his mother’s womb and be born.
13. The force is interpreted as that of one attempting to correct what is visualized as an impossible reality.
14. In other words, he is referring to Jesus’ comment as one that there is no power/ability in this world that can re-establish this type of relationship of a full grown man with his mother, producing a renewed life.
15. The irony is seen in Nicodemus, who just a brief time ago was applauding Jesus with regards to His teaching capabilities and portfolio, now attempting to "set Him straight".
16. This again is a clear reflection of the arrogance and pride promoted through legalistic religious types, even though considered by his peers as among the "spiritually astute"; he was, was he not "a ruler of the Jews".
17. Nicodemus reflects for all of –V, their insolent attitude when confronted with pertinent spiritual issues, which they don’t understand.
18. A problem which could at least overtly be remedied based on one application, applying Jam.1:19, which Nicodemus fails to do at this point even though eventually he will.

GNT John 3:5 avpekri,qh VIhsou/j( VAmh.n avmh.n le,gw soi( eva.n mh, tij gennhqh/| evx u[datoj kai. pneu,matoj( ouv du,natai eivselqei/n eivj th.n basilei,an tou/ qeou/Å

VS. 5: Jesus answered, "Truly, truly, I say to you, vIhsou/j (n-nm-s) avpokri,nomai (viadep--3s) VAmh.n avmh,n (sub.part.; "Truly/dogmatically") le,gw (vipa--1s) su,( (npd-2s; I.O.) unless one is born of water and the Spirit, eva,n + , mh, (conj.+ neg. to denote uncertainty; "unless/except"; same constr. vs.3) ti.j (indef.adj.pro.-nm-s; "one/anyone/someone") genna,w (vsap--3s; sub. mood indicates potential; maybe yes or maybe no; "might have been born") evk (pab; "of/lit.'out from' of' ") u[dwr (n-abn-s; "water";used of literal water as seen Jn.1:31,33; 2:7,9; used fig. to denote E.L., Jn.4:10-15, [living water]; fig. of the WOG, Eph.5:26 which denotes a cleansing/purification) kai, (cc) pneu/ma (n-abn-s; "spirit"; used 96x; can refer to the H.S.- 3:6,8; 7:39, human sp.- Mt.27:50; Lk.23:46; 1Thess.5:23, demonic spirit- Mt.8:16; 10:1; to refer to one's disposition/way of thinking/attitude - Gal.6:1; of the independent spiritual being not perceived by physical senses such as God Himself - Jn.4:24a) he cannot enter into the kingdom of God. ouv du,namai (neg. + vipdep--3s; "he cannot/he is not able) eivse,rcomai (vnaa; complementary inf.; "enter/go into") eivj (pa; "into") h` (dafs) basilei,a (n-af-s) o`` (dgms) qeo,j (n-gm-s; gen. of reference denoting the boundaries/definate limits/sphere of God's formal place of rule)

GNT John 3:6 to. gegennhme,non evk th/j sarko.j sa,rx evstin( kai. to. gegennhme,non evk tou/ pneu,matoj pneu/ma, evstinÅ

VS. 6: "That which is born of the flesh is flesh, to` genna,w (d.a.nns + ptc.pf.pass./nn-s; substantival; acts as the sub.; "That which is born"; pf. denotes existing results) evk (pab; "of/lit. out from") h` sa,rx (d.a. + n-abf-s; ablative of source; "the flesh" is the source of that which is born) eivmi, (vipa--3s) sa,rx (n-pred.nf-s; pred. states apposition to/has the nature of; i.e. that which is born has the nature of "flesh") and that which is born of the Spirit is spirit. kai, (cc) to` genna,w (d.a. + ptc.pf.pass./nn-s) evk (pab) to` pneu/ma (d.a.+ n-abn-s; ab. of source) eivmi, (vipa--3s) pneu/ma (n-pred.nn-s)

GNT John 3:7 mh. qauma,sh|j o[ti ei=po,n soi( Dei/ u`ma/j gennhqh/nai a;nwqenÅ

VS. 7: "Do not marvel that I said to you, mh, (neg; "do not") qauma,zw (vsaa--2s; "marvel/to wonder/amazed/suprised/astonished"; used 45x; when used idiomatically with "face" it means "admire the face/to flatter/praise insincerely" cp. Jud.1:16; it has the connotation of "disbelief/dumbfounded/unbelievable"; the subjunctive + the neg. indicates an alternative to the "marveling") o[ti (conj. "that/because") ei=pon (viaa--1s; [lego]) su, (npd-2s) 'You must be born again.' Dei/ (vipa--3s; from the verb de.w - "to bind"; hence "you must/it is necessary/one has to"; it expresses compulsion, necessity or inevitability in an event; used 101x) su, (npa-2p; "You all" must be - ) genna,w (vnap; miscellaneous inf.; acts as the subject i.e., "to be born again is necessary") a;nwqen (ab; "again/anew"; primary meaning "from above")

GNT John 3:8 to. pneu/ma o[pou qe,lei pnei/ kai. th.n fwnh.n auvtou/ avkou,eij( avllV ouvk oi=daj po,qen e;rcetai kai. pou/ u`pa,gei\ ou[twj evsti.n pa/j o` gegennhme,noj evk tou/ pneu,matojÅ

VS. 8: "The wind blows where it wishes to` pneu/ma (d.a. + n-nn-s) pne,w (vipa--3s; used 7x only of the wind "blowing/breeze") o[pou (cs; denotes place; "where") qe,lw (vipa--3s; "wish/want/desire"; used 208x) and you hear the sound of it, kai, (cc) avkou,w (vipa--2s; "hear/listen to"; used 430x) h` fwnh, (d.a. + n-af-s; "sound/noise/voice/speech"; used 139x) auvto,j (npgn3s; "of it"; ref. the wind) but do not know where it comes from and where it is going; avlla, (strong adv.) ouvk (neg) oi=da (vipfa--2s; "do not know in the past or now") po,qen (interr.adv.; "from where/from what place?") e;rcomai (vipdep--3s; "it comes") kai, (cc) pou/ (interr.adv.; "to what place?") u`pa,gw (vipa--3s; "it is going/go away/withdraw/leave; used 79x) so is everyone who is born of the Spirit." ou[tw (ab; "so/thus/in this manner/in this way") eivmi, (vipa--3s) pa/j (a--nm-s; "everyone/all") o` (dnms+) genna,w (part.pf.pass/nm-s; adjectival ptc. modifying "every"; "who is born"; the pf.pass. denotes "who has been born" with existing results) evk (pab; "of/out from/out of") to` pneu/ma (d.a. + n-abn-s; ab. source)

1. In verse 3 Jesus proclaims the necessity and reality of the new birth, now in verses 5-8 He:

1. Provides the necessary components required producing the new birth. Vs.5
2. Describes the nature of the new birth as compared to birth as Nicodemus understands it from vs. 4. Vs.6
3. Provides a frame of reference for the natural man to understand the mechanics of this spiritual phenomenon. Vs. 7-8

1. Jesus responded to/answered the human viewpoint thinking of Nicodemus again in a dogmatic fashion truly, truly to regain his attention upon what He has to say.
2. It will require complete concentration from Nicodemus if he is to gain understanding of the content of the Teacher’s lesson.
3. In essence, Jesus is saying, "it is the very content of words that I relate and say to you Nicodemus that indirectly impacts your very state of existence". (Indirectly because not until Nicodemus makes the SAJG will the truth of these words directly impact his existence. Otherwise his existence and nature remains status quo.)
4. Jesus now reiterates the necessity of the new birth expanding upon its concept.
5. In summary, He explains that there are two life sources and unless one is born from a source of water and the Spirit, the condition of that individual, his very nature remains only on a physical plane and in a physical realm.
6. It is important to understand that though Jesus is dealing with the principle of regeneration in this passage, He only:

1. Describes the potential possibility of one participating in the birth (unless [part. of uncertainty] one is born [sub. mood of potential]).
2. Provides the source of the new birth, (out from [e.k with the ablative of source] water and Spirit).
3. Notes its impact in the negative of one not born under this principle (cannot enter into the kingdom of God).
4. He does not give the mechanics for one to be born again.

1. The purpose of Jesus’ approach in this fashion is to refocus Nicodemus thinking with regard to salvation.
2. In other words, Nicodemus who considers a relationship with God is one based on a system of works must abandon that thinking and instead realize that it comes from one being born of water and Spirit.
3. In order for one to understand the concept of being born again, one must determine its technical meaning.
4. There are two primary schools of thought in this regard:

1. Regeneration refers to the imparting of E.L.
2. Regeneration refers to the giving/birth of the human spirit.

1. One understands the process of natural birth being of 3 distinct stages:

1. Conception that includes the union of the sperm with the egg creating a new life form.
2. Term that demands an outside source of sustenance for the fetus during development.
3. The actual birth generating the finished yield of the new life form.

1. A word study of gennavw/born shows its use in both a physical means (Mt.1:2-16; Lk.23:29; Act.7:8,29; et al) and spiritual (Jn.1:13; 1Jn.3:9; Phile.1:10 et al) as well as a metaphorical use (2Tm.2:23).
2. There is only one example of a "double" birth that any man has witnessed and as recorded in scripture, which "births" were, seen and fulfilled in the person of Christ. Mt.1:16; 2:1 – denoting His first birth cp. Act.13:33 ("..today I have begotten/gennaw You".) ref. Ps.2:7; Heb.1:5; 5:5 – which denotes Christ’s first ascension into heaven on the day of His resurrection i.e. His second birth.
3. In no instances of the use of gennao is the human spirit mentioned unless it would be in our passage verses 5, 6, 8 or Gal.4:29 which interpreters again almost unilaterally agree refers to the H.S.
4. With Jesus first statement of being born again in verse 3, He now brings forth the fact that there are two things that an individual cannot do apart from regeneration, both with regards to the kingdom of God.
5. Verse 3 tells us that "he cannot see the kingdom".
6. The word see/eivdon (from o`ra,w) is used 343x and has a nuance of referring to a combination of perception coupled with or implying some type of literal physical participation whereas blepw is used literally "to see" with the eyes or a perception apart from a physical involvement (Mk.4:12 "..seeing, they may see [blepo – physically see with the eyes] and may not see [eidon – no spiritual perception with the physical];..); (Rev.1.12 "And I turned to see [blepo – his intent was to physically observe the voice he previously perceived through hearing, but did not "physically see" it i.e., John heard and perceived the voice but did not physically get to observe its source] the voice that was speaking with me. And having turned I saw seven golden lampstands [eidon – the understanding of the voice is by physically observing the seven golden lampstands] ;".
7. Now in vs. 5 He tells us that apart from one’s participation in the new birth, one cannot and does not have the power or means to enter into the spiritual and eternal realm of life, i.e. the kingdom of God. Cp.Mt.21:43; Mk.4:11 for its spiritual aspect; Heb.1:8 for its eternal aspect.
8. The kingdom of God then is a realm that is real and is inclusive of ones participation in Gods plan (Mk.10:15), the millennial kingdom on earth (Mt.6:10) and a heavenly kingdom (Mt.16:19), but is conditional as to who may have access to it.
9. That condition is derived from the source of two features, water and the Spirit.
10. Some suggestions as to what the water refers to in this passage include:

1. Water stands for purification and this is some vague reference to the baptism of John the Baptist.
2. Water is connected to procreation and refers to the natural birth process thus stating that unless one is born both physically and spiritually, etc.
3. The water refers to Christian baptism.

1. The language of uncertainty "unless" with the subjunctive mood of potential "might be born" denotes an existence not yet occurred, thus rules out any notion of a physical birth.
2. In fact, as immediate context dictates, there is nothing that the physical eye can see with regard to this birth, emphasizing there is no physical item associated with it. Cp. vs.8
3. In addition, u`dwr/water is never used in connection with physical birth in the N.T.
4. It is this new birth that provides admittance into heaven, thus references the SAJG which scripture clearly states is a result of faith apart from works, thus ruling out any actions relating to water in any physical form. Rm.3:28; Gal.2:16; 3:2; Ti.3:5
5. To make water a physical attribute in any form also destroys the integrity of the Greek grammar which preposition ek governs both nouns of water and Spirit demanding a combination of both characteristics and that both are lateral in nature in producing the new birth. (In other words, water and Spirit are either physical in nature or spiritual; there is no mixture of both physical and spiritual.)
6. It is concluded therefore, none of the above suggestions satisfies the process of the new birth, which Jesus is teaching here that it is spiritual in nature.
7. Interpreters are almost unilateral in agreement that the Spirit is reference to the Holy Spirit, which is correct.
8. It is the Holy Spirit who bestows the benefits of regeneration bringing the individual from death to life. Rm.8:11; Gal.3:3; 4:29 cp. Heb.9:14 where the H.S. is said to be eternal.
9. The answer of the significance of water in conjunction with the Spirit is found in Ti.3:5 which links "washing" and the work of the H.S. to the issue of the new birth. Ti.3:5 "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by (means of) the washing (loutro,n – bath) of regeneration and renewing by the Holy Spirit,…" (the Holy Spirit is the agent producing the action of regeneration and renewing. "Renewing/a.nakai,nwsij" is also used in Rm.12:2 which involves a "transformation/metamorfo,w" which is the same verb used for Jesus "transfiguration" on the mountain cp. Mt.17:2; Mk.9:2.)
10. That the "washing" of Ti.3:5 is connected to water see Eph.5:26 which notes that both washing and water are synonymous with Bible Doctrine and that a purification process has been accomplished. Eph.5:26 "that He might sanctify her, having cleansed her by the washing (loutro,n) of water with the word,"… cp. Joh.13:10-11.
11. That the word is associated with regeneration, see 1Pet.1:23 "for you have been born again not of seed which is perishable but imperishable, that is, through the living and abiding word of God."
12. It is prudent here for the student of God’s word to stop and look at the words translated "regeneration" in Ti.3:5 and "born again" in 1Pt.1:23.
13. "Regeneration" is paliggenesi,a (palin – again + genesis – birth) in the Greek and is used 2x; Ti.3:5 and Mt.19:28 where it depicts the time frame of the Millennial age (lit. "in (sphere of) the regeneration…") when Jesus is ruling Israel in His glorified state and the 12 Apostles will be in positions of rule also, which scenario obviously demands for the Apostles to have their resurrection bodies.
14. "Born again" in 1Pt.1:23 is a.nagenna,w (ana – up + gennao – born; lit. "born up") and is used in the context of "eternality", also compare it’s one other use in 1Pt.1:3 where it is used in the context of "resurrection".
15. As noted, Jesus uses neither of these words in our passage to express regeneration, but uses simply genna,w/born and a"’";nwqen/again(or implied "from above") simply because He is relating the source of regeneration as well as its necessity with regards to Nicodemus.
16. Water not only signifies purification/cleansing but also life. Jn.4:14 "but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life."
17. Simply stated, one who is born out from water is the individual who identifies the person and work of Jesus Christ on the cross through faith/belief regarding God’s word relating to Him, specifically Ph1 gospel.
18. In other words, what comes out from one’s belief in the gospel as presented through the word of God/BD is positional sanctification which renders one clean (a spiritual bath) through the imputation of +R (Rm.4:5) which is the individuals passport to eternal life in the kingdom of God. 2Cor.5:21 cp. Mt.13:43; Ti.3:7
19. It is in connection with the individuals faith in Christ that the Holy Spirit indwells the believer and is the agent that gives spiritual life experientially (Rm.8: 9-13) as well as his/hers guarantee to eternal life experientially, Eph.1:13-14; 4:30.
20. Though indwelling of the Holy Spirit is exceptional to the Church Age dispensation, His life giving function/ministry was just as real for Nicodemus and those of the Age of Israel. Cp.Eze.37:7-10 cp. vs.14.
21. To further break down the concept of regeneration, one notes that both the water and the Spirit are ingredients provided by God. 2Tm.3:16; Ez.37:10
22. It is the water/BD/Ph1 gospel provided by God that the individual must act upon in order to be the recipient of the "seed" that is planted by God. 1Pt.1:23; 1Joh.3:9 God is the initiator in the relationship and plants the seed in those who submit themselves to Him. The action requires two to "tango" just as it requires both a man and a woman to conceive an offspring.
23. The first ingredient then necessary requires active faith i.e., the application of belief in Jesus Christ, at which point the believer is given God’s +R being spiritually cleansed of –R, His E.L. and placed into union with Christ under the doctrine of positional sanctification.
24. The water then pictures the conception of this new birth.
25. At the point of "conception", simultaneously enter the Spirit, the second ingredient necessary for birth.
26. Even though through faith in Christ the believer has "conceived/established" E.L., experientially they remain in a physical and temporal body.
27. It is the second ingredient necessary for the "conception to come to term" and be realized by the believer experientially.
28. It is through God the Holy Spirit that the new life conceived is sustained and is the agent producing the finished product. Eph.4:30; Rm.8:11 where the H.S. is used as an a fortiori argument (arguing from the greater to the lesser – "how much more so then") to denote that it is the H.S. that raises from physical death to resurrection giving life, how much more so then can he give "spiritual life" in time for the believer.
29. The new spiritual birth of E.L. is not experientially realized until the believer receives his/hers resurrection body.
30. Since the believer remains in time in a physical and temporal state, for the birth to experientially occur, it requires the power/omnipotence of God.
31. It is third person of the God-head/God the Holy Spirit responsible to provide the guarantee and mechanics necessary for the birth to transpire. Eph.4:30
32. Since the experiential birth is totally dependent upon God and the H.S. is given to all believers at the point of faith as a pledge (2Cor.1:22; 2Cor.5:5; Eph.1:14), the "contract" of E.L. for the believer is considered to be in full force and effect/valid and enforceable.
33. Therefore the believer is considered "legally" the rightful new owner of E.L. though the transaction is completed in a non-experiential state. (The believer does not feel anything tangible regarding their new life nor is any metamorphosis experienced.)
34. Not until later in time will the believer enjoy the ultimate benefit of possession of this new birth i.e. a resurrection body.
35. Jesus is telling Nicodemus that the two essential and spiritual items necessary for the new birth to occur are the truth of bible doctrine as it relates to salvation and the power of God as it is manifested though God the Holy Spirit.
36. Only then can one act upon and receive that right to eternal life and enter into the kingdom of God enjoying its rights and privileges as His offspring. Joh.1:12-13
37. It is through the source of bible doctrine and God the Holy Spirit that eternal life is conceived, sustained and ultimately/literally exposed.
38. Jesus then goes on in verse 6 to explain the nature of the two births reflected in His and Nicodemus’ discussion.
39. His first statement centers on Nicodemus’ solitary understanding of birth.
40. Jesus explains that, that which is born of the flesh is flesh.
41. The verb eivmi./is, is the "to be" verb in the Greek, is intransitive, makes a statement and takes a predicate nominative.
42. Therefore, the phrase flesh is flesh is a statement concluding that the physical source of generation can only produce an entity that is physical in nature.
43. Man being flesh can only generate an offspring with like characteristics and attributes i.e. the offspring is tangible, visible, temporal, weak/dependent and limited to the physical for existence.
44. The second clause, and that which is born of the Spirit is spirit, has the same grammatical construction as the first and centers on Jesus declaration of the new birth.
45. From the source of the Spirit comes forth that which has the qualities of spirit i.e. the result is an entity which is invisible but real, eternal, and not limited or dependent on the physical.
46. Jesus asserts these statement to relate to Nicodemus that while it is true that one can’t physically through the flesh be born again, it is not a physical birth He is talking about but one that He cannot see or feel since it is spiritual in nature.
47. He is stating that there are two life sources, flesh/temporal and Spirit/eternal.
48. It is obvious to Jesus that Nicodemus had no understanding as to that which He was speaking.
49. He urges him that it is not necessary that he is perplexed/astonished/dumbfounded regarding His original statement, and not to marvel that He said to him it is necessary for you all to be born again.
50. One must note here that Jesus changes from the singular of "you – Nicodemus" to "you all" plural.
51. This is harmonized by immediate context to refer to the "we" Nicodemus spoke of in verse 2 and this statement is to impress upon Nicodemus that it is he and all the other religious leaders of Judaism he is associated with who must be born again.
52. Just as Nicodemus is in need of salvation, Jesus is saying so do the rest of your "cronies" who adhere to a works system for admittance to heaven.
53. The force of the verb must/de.w relates that this new birth is an absolute necessity and compulsory occurrence if he and the others want an eternal relationship with God.
54. Jesus now in verse 8 speaks to Nicodemus metaphorically.
55. He explains to him that the mechanics of the Spirit producing the new birth is likened to the science of the wind blowing.
56. It is obvious that Jesus uses a play on words in this verse since to, pneu/ma means both the wind and the Spirit, a fact which is true even in the Hebrew language with the word x;Wr cp. Ex.10:13; Ez.11:24.
57. Jesus is saying to Nicodemus in verse 8 that the reason it is not necessary for him to be so amazed at this spiritual phenomenon of regeneration is that the reality of it is no less sensational than the reality of the natural science of wind.
58. There are 3 aspects about the wind/the Spirit that are stated:

1. It blows/move about where it wishes.
2. You can’t see it but you hear the sound of it.
3. Contrary to hearing it, you don’t know the place it comes from and you don’t know to what place it is going.

1. As the wind blows where it wishes with nothing to impede or oppose its direction and force and you hear the sound of it, you know that it exists.
2. But even though you know it exists, you do not know where it comes from i.e. where it has been, nor do you know its ultimate destination and where it is going.
3. As it is with the science of wind, so it is with the mechanics of everyone who is born of the Spirit.
4. The wind has an unseen, supernatural quality about it, but it is not incomprehensible.
5. The Spirit, as the wind, moves freely as according to the sovereignty of Deity in the plan of God and even though unseen is not incomprehensible.
6. The question then is how does an individual hear the sound of the Spirit?
7. Literally sound/fwnh, means voice/speech/utterance.
8. It is the Holy Spirit who is the responsible member of the God-head Who communicates the plan of God. 2Pt.1:21; Heb.3:7 Therefore, just as the Holy Spirit says, "Today if you hear His (God the Father) voice (BD). Note the function of the gift of tongues in the early church that was used to communicate the gospel to others and it was via GHS. Act.2:4
9. It is as the Spirit of truth that the Spirit manifests itself. Joh.14:17; 15:26; 16:13; cp. Eph.1:13; 2Thess.2:13
10. It is through one’s hearing of the gospel presentation that one realizes their degenerate state of existence and need for the incorruptible seed.
11. It is when one hears the truth and accepts it as such that the essence/essential quality/features of the truth then become real to the individual and he/she has personal experience of its effect.
12. It is a personal, real and private/soulish decision when one contemplates the need for salvation and only he/she truly knows when he/she believes it.
13. It is the voice of the H.S. that one hears at the gospel presentation.
14. It is in that vein that the strong contrast of alla/but is used with regard to not knowing where it comes and goes.
15. Since the Holy Spirit is omniscient, He knows at what location on the planet that +V will surface and can according to the sovereign will of God be at that place at the right time to ensure regeneration.
16. As with the wind, the direction that the Holy Spirit takes in time with regard to those positive to the SAJG, man cannot not know or see since man is not omniscient and therefore does not know where +V to the SAJG will ultimately surface.
17. In other words, man does not know where on the planet that +V will manifest itself and hence does not know where the Spirit comes from and where it is going.
18. To say that one cannot know the source of the origination of the Spirit Itself, would go in the light of Jesus own teaching that stipulates the Holy Spirit comes from the Father. Joh.15:26
19. It is in the sense that one does not know who might be born again (vss.3,5) based on physical limitations that one does not know where the Spirit has been and where it is going next, which activity is expressed in God’s eternal plan for all whom He foreknew would believe. Jms.1:18 cp. Rm.8:29-30; Eph.1:4-11
20. As with the wind, it is only when the Spirit manifests itself through Ph1 gospel and one is in its path, can one experience and enjoy the results of its existence.
21. In essence Jesus has encapsulated the Doctrine of Election and Calling (Rm.8:29-30) which process is revealed through the ministry of the Holy Spirit.
22. So it is in this manner for everyone in time who receives the message of the gospel Ph1 as sponsored by the Holy Spirit.
23. The phrase everyone who is born is singular in number and the last clause could be more clearly translated "in this manner is each man who is born from the source of the Spirit".

100. As the doctrine of Election and Calling implies sonship, so does the new birth. Jn.1:12,13; 1Jn.3:1-2 cp. Eph.1:4-5
101. Again, it should be noted that Jesus does not explicitly give Nicodemus the mechanics necessary for him to obtain the new birth, but is emphasizing the source of the birth and how that source functions.
102. In other words, for one to be born of the Spirit is not dependent upon what man does apart from hearing of the gospel which is provided for everyone who God foreknew would believe in time.
103. Man is "called" to faith in Christ based on the H.S. ensuring that the truth of God’s word via the gospel Ph1 is presented to all that will believe.
104. This does not mean however, that the H.S. is limited to manifesting the truth of God’s word towards only those who will believe. Mt.22:14; Jn.6:64 ex. Of Judas Iscariot; 2Thess.2:11-12; for Ph2 belief see Jude 1:5
105. In fact, Jesus has provided us with an example of this fact with Nicodemus.
106. That is seen in the statement "and you hear (2s [ref. Nicodemus] PAI of avkou,w – keep on hearing) the sound of it. Cp. Jn.3:34 where Jesus speaks truth because H.S. was given to Him without measure.
107. Nicodemus at this time falls in the category of those who hear but don’t hear/understand. Cp. vss.9-10; Mt.13:13,15; Mk.4:12; Lk.8:10
108. Hence, enter the purpose of the human spirit within the principle of regeneration.
109. So far in our passage we have seen the use of pneu/ma/spirit as:

1. The Holy Spirit.
2. The sense of a state of spirituality in that the H.S. as Deity produces a like nature in essence and by context attitude is inferred i.e. birth can be thought of in a physical realm or spiritual.
3. The wind used metaphorically as the H.S.

100. The student of God’s word must also consider an additional use of spirit in this passage i.e. the human spirit.
101. There is a sense in which the human spirit is regenerated.
102. That is with regard to mankind corporately who through the fall of Adam and Eve are born spiritually dead (dichotomous) which denotes the loss of the human spirit though the corruption of the flesh via the STA. Gen.2:17
103. The body without the human spirit is considered spiritually dead. Jms.2:26
104. It is concluded from Gen.2:17 that it is impossible then for the human spirit to co-exist with a fleshly body and soul that is less than +R.
105. At the point of faith in Christ, instantaneously the believer then becomes trichotomous (1Thess.5:23) receiving back into their person that which was lost/terminated in mankind at the fall.
106. This is also taught by Christ in His analogy of eating of His flesh and drinking of His blood which pictures one’s faith in His person and work on the cross as that which translates into "spirit and eternal life". Joh.6:53-64
107. The human spirit is referred to as the spirit of faith. 2Cor.4:13
108. Jesus is saying in Joh.6:63 that even though the H.S. has the power to impart E.L., it does man no good apart from faith in Him.
109. Joh.6:63 also concludes that the human spirit and E.L. are synonymous in that both correlate with faith in Christ but yet are two separate concepts.
110. It is the human spirit that benefits man experientially in the mode of E.L.
111. It is the human spirit that:

1. Is the spiritual entity of man that metaphysically integrates the soul with the brain computer and in conjunction with the H.S. enables the believer to perceive reality without distortion (GAP). Rm.8:16; Eph.4:20-24
2. Without it, one cannot understand spiritual concepts and is essential to Ph2 sanctification. 1Cor.2:14 cp. Rm.8:16; 1Cor.5:5; 1Thess.5:23; Heb.12:23
3. Provides a relationship with God in time and reflects righteousness. Rm.8:10
4. Is that entity of man that reflects +V and contains one’s assimilation of sound BD (Col.3:10) and is a perfect creation of +R and truth (Eph.4:24).
5. In conjunction with the body (the actions of the believer) and the soul (the choices in life the believer makes), the human spirit with resident doctrine determines the final eternal outcome for the believer in Ph3. 1Thess.5:23

100. It is the human spirit that experientially is the source for a relationship with God and directly impacts/effects E.L.
101. Concluding summary of the discourse as it applies to Nicodemus:

1. Jesus confronts Nicodemus with regard to his spiritual condition as seen in the doctrine of regeneration. Jn.1:3
2. It is obvious that Nicodemus has no frame of reference with regard to this doctrine. Jn.1:4 cp. 1:9
3. Jesus strongly iterates throughout the discourse that the new birth is imperative and that without, one will not be a part of and participate in the POG.
4. In Jesus expanded explanation regarding the new birth, He uses a mixture of metaphor (water and wind), literal reference (Spirit, spirit and flesh) and incorporates a play on words (pneu/ma/spirit).
5. In addition, Jesus only emphasizes that these agents of regeneration are the source and does not give the mechanics necessary for Nicodemus to be born again. (use of e.k/from the source of).
6. He does explain however, the principle in which the Spirit operates in connection with being the source of regeneration and that Nicodemus can realize the occurrence of the new birth personally. Jn.1:8
7. If Nicodemus will even consider and seek out the information as given by Christ he should realize:

1. Water insinuates a source for cleansing.
2. A Spirit is involved.
3. The new birth is not based on a natural experience but spiritual.
4. It is specifically God the Holy Spirit who is responsible to manifest and communicate to him personally the truth regarding the new birth and he will know it is the truth when he hears it.

1. Before Nicodemus can make the SAJG, he must first realize that his current frame of reference as a religious reversionist who believes that it is through his own actions that salvation is procured, is erroneous and that the source of salvation is otherwise as Jesus has presented it.
2. Jesus is implying to Nicodemus that his frame of reference and approach to the plan of God is totally worthless and until he truly hears and understands the truth that Jesus is communicating, it will remain so.

100. Conclusion:

1. The source for regeneration is 3-fold, water, the Holy Spirit and the human spirit.
2. Regeneration evolves around a real imputation of E.L. versus judicial (because of our position in Christ we are judged as having E.L.).
3. The underwriting doctrine behind regeneration is the Doctrine of Election and Calling.

125. See Doctrine of Regeneration.

GNT John 3:9 avpekri,qh Niko,dhmoj kai. ei=pen auvtw/|( Pw/j du,natai tau/ta gene,sqaiÈ

VS.9: Nicodemus answered and said to Him, avpokri,nomai(viad--3s; "responded/answered"; Nicodemus thought about what Jesus just said versus his knee jerk response of vs.4) Niko,dhmoj (n-nm-s) kai, (cc) levgw (viaa--3s) auvto,j (npdm3s; ref. Jesus) "How can these things be?" Pw/j (interr. adv.) du,namai (vipd--3s; "can/able/capable of") ou-toj (near dem.pro.nn-p; "these things"; ref. to Jesus preceeding statements ) gi,nomai (complementary ad/inf.; "to be/to come into existence"; completes the meaning of "can/able")

GNT John 3:10 avpekri,qh VIhsou/j kai. ei=pen auvtw/|( Su. ei= o` dida,skaloj tou/ VIsrah.l kai. tau/ta ouv ginw,skeijÈ

VS.10: Jesus answered and said to him, avpokri,nomai (viad--3s) vIhsou/j (n-nm-s) kai, (cc) le,gw (viaa--3s) auvto,j (npdm3s; ref. Nicodemus) "Are you the teacher of Israel, There is no interrogative; Lit. "You yourself are the teacher of Israel, su, (npn-2s) eivmi, (vipa--2s) o` dida,skaloj (n-nm-s; "the teacher"; same 1:38; 3:2 ) o` vIsrah,l (n-gm-s; descriptive gen.) and do not understand these things? Lit. and these things you do not understand. kai, (cc) ou-toj (near dem.pro.an-p) ouv (neg.) ginw,skw (vipa--2s; "understand/know")

GNT John 3:11 avmh.n avmh.n le,gw soi o[ti o] oi;damen lalou/men kai. o] e`wra,kamen marturou/men( kai. th.n marturi,an h`mw/n ouv lamba,neteÅ

VS.11: "Truly, truly, I say to you, avmh,n avmh,n (part.; "pay attention") le,gw (vipa--1s) su. (npd-2s) we speak that which we know, o[ti (cc; intro. indirect discourse) o[j (-apran-s; "that which/the thing which") oi=da (vPfai--1p; "know" with existing results) lale,w (vipa--1p; "speak/communicate") and bear witness of that which we have seen; kai, (cc) ] o[j (-apran-s; "that which") o`ra,w (vPfai--1p; perception with a literal participation) marture,w (vipa--1p; "bear witness/testify") and you do not receive our witness. kai, (ch) th.n marturi,a (n-af-s; "witness") evgw, (npg-1p) ouv (qn) lamba,nw (vipa--2p; "receive/take hold of/obtain" same in 1:12,16)

1. After Jesus’ explanation of the new birth, Nicodemus continues to reveal the absence of the necessary ingredients to GAP this spiritual information.
2. Even after considering all that Jesus said to him, Nicodemus answered in the only way he was able too.
3. Void of comprehending the new birth, there is an overtone of frustration in his question of "How can these things be?"
4. This indeed is a sad state of affair for one who is responsible to lead God’s chosen people spiritually.
5. It is this question of ignorance that Nicodemus responded with and said to Him, that brings Jesus to respond/answered with a very deserved rebuke.
6. Jesus cuts Nicodemus no slack and specifically pinpoints his person and prestigious position in His remark.
7. You yourself Nicodemus are the teacher of Israel, and these things you do not understand reflects the disgust Jesus has in this regard.
8. It is interesting to note that Jesus uses a definite article referring to Nicodemus as the teacher/o` dida,skaloj, when it is obvious he is one of many teachers in Israel.
9. This grammatical aspect shows the emphasis that Jesus puts upon one in this position of spiritual leadership and reflects sarcastically back to Nicodemus earlier recognition of Jesus as "a teacher" (w/out d.a.) in verse 2.
10. Nicodemus who arrogantly attempted to place Jesus in the same spiritual ranks as himself, will now "choke" on those words, as Jesus slam-dunks this cavalier attitude.
11. As a man who "rides" on his position and title for recognition, Jesus infers that he is so stupid he can’t even comprehend the most primary and basic aspect with regard to God’s plan. Mat.23:2-8
12. For the third time in this discourse, Jesus prefaces His next statement with Truly, truly, I say to you. cp.vss.3,5
13. As with the two other occasions, Jesus double "Amen" is designed to emphasize the importance and authority of which He speaks and also shows the veracity of what He has spoken of regarding the new birth. Lk.4:32
14. He will leave no doubt in Nicodemus’ mind that as far as "teachers" are concerned, Nicodemus doesn’t even rate as a good student, let alone a "teacher".
15. Again, Nicodemus’ words which were intended to impress or even intimidate Jesus in verse 2 "..we know..", are used against him.
16. The plural of the words, we speak, we know, we bear witness, we have seen and our witness denote:

1. As Nicodemus had "peers" who followed his teaching agenda, likewise Jesus has those who are like-minded with Him in the teaching of truth.
2. The we Jesus is referring too is the Holy Spirit of vs.8, the Father (implied vs.12 "if I tell you heavenly things" cp. "kingdom of God" vss.3,5) and the complete person of Jesus as the God-man cp. vs.13.
3. Nicodemus implies his portfolio of reference and authority as a teacher (vs.2 cp. 10), now Jesus exposes His credentials.

1. Jesus expresses in the strongest of terms, the veracity of all that He has said to Nicodemus via citation of divine authority as His "peers".
2. We speak that which we know indicates that the communication of God’s plan is based on an exact representation of it as revealed by the God-head and exegeted perfectly through the humanity of Christ. Joh.1:1,14,18
3. This phrase emphasizes that all that Jesus teaches is based on the omniscience and veracity of God Himself.
4. These obviously are two necessary attributes for the new birth to occur i.e. God must know who is positive and get the truth to them.
5. The phrase, and bear witness of that which we have seen indicates that Jesus as well as God operate in strict accordance and with a flawless understanding of God’s plan designed in eternity past, and their very existence continues to testify to that fact.
6. As the Father and Holy Spirit testify to the reality of the new birth via the doctrine of Election and Calling (they see +V and act upon it), no less is the Son a confirmation of that reality as a "life giving spirit" (He sees the need for a Savior and acts upon it). Rom.8:29,30, Joh.3:8 cp. 1Cor.15:45
7. Jesus is telling Nicodemus that everything that He teaches is based on God’s perfect plan and He only testifies to that which He has first hand knowledge. Joh.5:30; 8:28; 12:49; 14:10
8. As Jesus bears witness to the reality of E.L., other +V and eyewitnesses to the 1st Advent further confirm it. Joh.1:7 (Jn/B); 1Joh.1:2 (Jn/Apostle)
9. With the same force of confirmation as to the veracity of Jesus’ teaching positively supported by God, he negatively reveals the force of –V and their reaction to it.
10. The plural of and you all do not receive, indicts not only unbelieving Nicodemus and his cohorts of the Sanhedrin, but all other negative Jews who follow the works for salvation teaching.
11. In a very real sense, Nicodemus is a representative of Jewish leadership of the time and the people in general.
12. As true as Jesus teaching is, so is the truth of reality that states that most reject the witness of God’s plan. Joh.1:10-11
13. The verb lamba`nw/receive implies that most won’t even entertain the notion of salvation through faith/grace as God’s plan.
14. Jesus also implicates Himself as part of the rejection since it is our witness that they do not receive.
15. As religious and bible "thumping" as the Jews were, their rejection of Jesus as their Messiah also declared their rejection of God and His plan.

GNT John 3:12 eiv ta. evpi,geia ei=pon u`mi/n kai. ouv pisteu,ete( pw/j eva.n ei;pw u`mi/n ta. evpoura,nia pisteu,seteÈ

VS. 12: "If I told you earthly things eiv (conj + indic.mood = 1st class condition. "if" is denoted as assumed true [protasis] and the [apodosis] is concluded to be true i.e. "if I told you and I did") le,gw (viaa--1s; "told") su, (npd-2p; "you all") to. evpi,geioj (d.a.+ ap-an-p; used 7x; "earthly things/natural things) and you do not believe, kai, (cc) ouv (neg) pisteu,w (vipa--2p; "you all believe",) how shall you believe if I tell you heavenly things? pw/j (interr.adv.) pisteu,w (vifa--2p; "will you all believe") eva,n (conj.+ subj. = 3rd class condition; "maybe I will, maybe I won't") le,gw (vsaa--1s; "might say/tell/speak") su, (npd-2p; "you all") to. evpoura,nioj (d.a. + ap-an-p; "heavenly things")

GNT John 3:13 kai. ouvdei.j avnabe,bhken eivj to.n ouvrano.n eiv mh. o` evk tou/ ouvranou/ kataba,j( o` ui`o.j tou/ avnqrw,pouÅ

VS. 13: "And no one has ascended into heaven, kai, (cc) ouvdei,j (apcnm-s; "no one/no man") avnabai,nw (viPfa--3s; compound verb; ana/up + baino/to go; "has ascended/has gone up") eivj (pa; "into") o` ouvrano,j (n-am-s; "the heaven"; ref. the third heaven) but He who descended from heaven, even the Son of Man. eiv mh, (conj.+ neg.; "except/unless/but") o` katabai,nw (d.a. + ptcaa/nm-s; substantival; "He who descended") evk (pg; "out from") o` ouvrano,j (d.a. + n-gm-s) o` ui`o,j (n-nm-s) o` a;nqrwpoj (n-gm-s)

1. In order for the reader to have a full flavor of Jesus’ following remarks, one must remember to whom He is speaking.
2. Nicodemus, who in a very real sense is a representative of the Sanhedrin, the people of Israel in general and a reflection of Judaism at the time.
3. The first thing the reader must recognize is Jesus use of the plural of "you all" through out the verse:

1. If I told you all earthly things.
2. And you all do not believe.

 

3. How shall you all believe.
4. If I tell you all heavenly things.

1. The second thing that has obvious implications is the use of pisteu.w/faith/believe.
2. The third item of interest is the distinct division the Jesus makes with regards to earthly things and heavenly things, which division harks back to his previous statement in vs.6, "flesh is flesh" and "Spirit is spirit".
3. The "you all" infers the system of Judaism which Nicodemus and the Jewish leadership adheres to and propagates.
4. Jesus recognizes that the Jews under their current theology contend that it is through physical works that one establishes a relationship with God and is the means of salvation Ph1.
5. Hence, Jesus is addressing the system of belief of Judaism of the time.
6. Jesus also reverts back to the use of the 1^st person (from "we/our" in vs.11, to "I" vs.12) with reference to Himself to emphasize that He is distinct from and not a part of this mass heresy.
7. Jesus in verse 12 is pointing out that there are two primary systems of faith/belief for mankind to choose from in their desire to establish a relationship with God.
8. Faith centered on physical/earthly things, or faith in heavenly things. Joh.1:12-13
9. "If I told you earthly things" is a first class condition and the force is that these things He speaks of are indeed reality.
10. Specifically the "earthly things" He is speaking of is His previous teaching with regard to the concept of the new birth and the wind.
11. Jesus made it clear to Nicodemus that without this birth, no one can be a part of God’s plan. Joh.3:3,5
12. The concept of the "birth" and the "wind" which are both earthly things, reflect heavenly things.
13. Though the natures of these two physical realities are different than their spiritual counterparts, in both cases there is something in common.
14. As physical birth represents life, so goes spiritual birth, and as abstruse/complex/involved/hard to understand as the wind is to mankind, so goes the Holy Spirit in His role regarding the new birth.
15. Legalistic Judaism, a system that puts faith into earthly things, does not have true faith as Nicodemus revealed earlier, in acknowledging that being physically born again is impossible and therefore a relationship with God becomes impossible. Joh.3:3 cp. vs.4
16. This reveals the true intent of the first class condition "If I told you earthly things", which is stated to emphasize that the reality of the physical alone cannot in and of itself produce that which is necessary for one to enter into the kingdom of God.
17. The Jews of the time see the physical as the source for salvation, yet when confronted with the reality of the physical with the mandate of having to be "reborn"; they declare the concept as unfeasible.
18. It is in this vein that Jesus uses pisteu.w/believe.
19. In other words, Jesus has explained that salvation comes from a re-birth; Nicodemus via his system of faith sees it only on a physical level and without knowing it condemns Judaism.
20. That is the force of the negative in "and you all do not believe".
21. Faith in the negative sense declares this is "not" the faith necessary for salvation.
22. The 3^rd class condition of Jesus’ question "if I tell you heavenly things" (maybe I will or maybe I won’t) is rhetorical in nature.
23. He is not literally saying He might not speak of heavenly things, rather "what good would it do if I did".
24. The answer to His question is obvious i.e., as long as the distorted viewpoint remains of looking toward the physical, the spiritual reality behind will remain hidden.
25. The future tense of the question "how shall you believe" demands that Judaism must look past their present concentration on earthly things into a new focus of heavenly things.
26. The absence of the negative with believe/faith in vs.12b, implies that it is from heavenly things that the true system of faith can be found.
27. As Jesus abased Nicodemus’ claim of prestigious position in vss.10-11, he now abases the very system of belief he and all of Judaism stands for.
28. The Jews who look to the physical cannot see the spiritual reality it truly represents and therefore reveal their theological premise as bogus.
29. This scenario reflects Judaism of the time as a system of theology that worshipped creation rather than the creator i.e. idolatry.
30. In turn, their approach to God’s word was one of rejection of the true spiritual realities taught resulting in an understanding of it only in a literal/physical sense.
31. The things in life available to them are only tools provided for them to "build/work" towards their relationship with God and hence have no other significance.
32. In their system of belief, salvation depends on the efforts of flesh rather than Spirit.
33. They therefore rejected as valid, earthly phenomena mirroring divine viewpoint (when properly explained) as seen in their history, attitude regarding the temple, etc.
34. As –V unbelievers whose faith is "in themselves", they have no faith or discernment with regards to what the temple, rituals, Law, and dietary code are actually teaching.
35. Jesus through the use of parables, analogies, etc., regularly taught that Divine Viewpoint was mirrored in the physical world.
36. Be it nature, human relationships, current events, catastrophe, etc., these things reflect and teach principles of doctrine.
37. If man rejects doctrine being reflected in the physical things of life, there is no way he will accept it stripped of its analogies.
38. Nicodemus and his cohorts in all their rhetoric with regard to God and the Bible, don’t truly have an appreciation or understanding about life and the God they supposedly serve and represent.
39. This is a perfect example of –V in that they remove God from the physical surroundings and happenings of life. Ex. "It was bad luck that the wife got fired from her job after she pursued it against her husband’s wishes."
40. Not until Judaism "upchucks" its current reliance on earthly things and look towards heavenly things, will they find God.
41. In verse 13, Jesus provides the proof that salvation comes from heaven/God, not from earth.
42. It is here that He gives Nicodemus a perfect example of heavenly things.
43. He uses Himself, as the Messiah to show how heavenly things is the source of earthly things and not vice versa. Rom.1:20
44. The Messianic title He chooses is the Son of Man, which brings attention to His humanity.
45. It is the statement He makes with regard to His person however, that demands that one needs to look beyond for an understanding.
46. The phrase, "And no one/man has ascended into heaven" denotes that there is no physical human being in history that has ever gone up to the 3^rd heaven.
47. This includes all the great men of God from all history, which truth is articulated in Pro.30:4.
48. Men are incapable of raising themselves from the earth and traveling to Heaven and penetrating the mysteries of God and His kingdom.
49. It is the words eiv mh./except/but that Makes Jesus Himself an exception to this physical reality.
50. Not only does He makes Himself the exception of men ascending into heaven, but as that exception it is He who descended from heaven.
51. It is this verse that Jesus provides the "key" for Nicodemus to understand the new birth since the requirement for one to "enter into the kingdom" depends upon the source being "out from heavenly things/"water and Spirit" as seen in 3:5.
52. It is Jesus Himself that Nicodemus must focus on since it is only He that has first hand experience with heaven since He has ascended into and descended from there.
53. However, it is not His humanity that He is speaking of.
54. False views of Jesus statement here include:

1. The humanity of Jesus existed in Heaven prior to the incarnation.
2. Jesus in His humanity had already ascended into heaven prior to this conversation and prior to His death and resurrection.

1. What Jesus is saying is true only of His deity and is language of accommodation to teach the truth of His divine nature as seen in the attribute of omnipresence.
2. He as elsewhere in John is claiming that He is God. Joh.8:58
3. It is this doctrine that Nicodemus must come to grips with if he is to be born again.
4. Since His deity pre-existed His humanity (Joh.1:1) and His deity is omnipresent, He could make this otherwise impossible claim.
5. God the Son possesses the same attributes as the Father and is at all places at all times, filling all space and transcending all space to infinity (immensity).
6. This is the force of the perfect of ascended.
7. As the 2^nd member of the God-head, Christ is always in heaven and earth.
8. There is a sense however, that God descended as seen in His condescension to come into union with the humanity of Jesus. Joh.1:1,14 cp. Phil.2:6
9. This is the force of the point of time with the aorist of descended.
10. This does not mean that during the incarnation the Son’s deity was ever localized.
11. God does not travel anywhere, but ascended and descended is language used to demonstrate God is in or at a particular place. Cp. Dt.33:2
12. Only His humanity is confined to earth during the incarnation while His deity remains as always omnipresent.
13. Jesus is telling Nicodemus that first and foremost He is God, but it is through His humanity that God is reflected. Joh.1:18
14. The fact that He refers to Himself as the Son of Man at the end of His statement provides the transition from focus of Him as God/heavenly things in verse 13, to the purpose and work of His humanity in verse 14.
15. Jesus is essentially laying the "ground work" for Nicodemus to be born again:

1. By teaching that He is unique as God-man (vs.13).
2. By teaching that it is through His work on the cross and bearing sins in His humanity (vs.14) that provides E.L. (vs.15)

GNT John 3:14 kai. kaqw.j Mwu?sh/j u[ywsen to.n o;fin evn th/| evrh,mw|( ou[twj u`ywqh/nai dei/ to.n ui`o.n tou/ avnqrw,pou(

VERSE 14: "And as Moses lifted up the serpent in the wilderness, kai, (cc) kaqw,j (cs; "just as"; denotes comparison) Mwu?sh/j (n-nm-s) u`yo,w (viaa--3s; used 20x; Only in John [4x] and Acts 13:17 is it translated "lifted up/uplifted"; the remaining times it is translated "exalted") o` o;fij (n-am-s; "serpent/snake"; used 14x) evn (pL) o` e;rhmoj (ap-Lf-s; loc. of location; "wilderness/desert"; used 48x) even so must the Son of Man be lifted up; ou[tw (ab; "in this way/thus/in like manner/even so") dei/ (vipa--3s; "it is necessary/must") o` ui`o,j (n-am-s) o` a;nqrwpoj (n-gm-s) u`yo,w (inf/aor/pass; complementary; "to be lifted up")

GNT John 3:15 i[na pa/j o` pisteu,wn evn auvtw/| e;ch| zwh.n aivw,nionÅ

VERSE 15: that whoever believes may in Him have eternal life. vv i[na (cs; "in order that"; denotes purpose) pa/j (a--nm-s; "each man/each one/whoever/everyone") o` pisteu,w (d.a.+ ptc.pa/nm-s; adj.; "who believes") evn (pL) auvto,j (npLm3s; loc. of sphere; ref. Jesus) e;cw (vspa--3s; sub.mood of potential; "might have") aivw,nioj (a--af-s; "eternal/for all time") zwh, (n-af-s)

1. Jesus using His title Son of Man at the very end of vs.13 smoothly provides a transition of emphasis from heavenly to earthly things.
2. Jesus Himself is an example of God revealed in the flesh.
3. Now He provides the example of how earthly things reciprocate by revealing the heavenly plan.
4. Jesus has used the earthly analogy of the wind to reflect the doctrine of the new birth and like that teaching, He now uses a known biblical occurrence to communicate by what means this new birth is possible.
5. In between He taught heavenly things using no analogies at all in vs.13.
6. People who do not grasp the truth when it is brought down to their level will neither accept or understand it when it is taught without such teaching devices. Isa.55:8-9
7. Jesus uses an example of how Moses who lifted up the serpent in the wilderness is seen in comparison to the Son of Man.
8. The incident is recorded in Nicodemus’ bible in Num.21:4-6 which account he should be familiar with.
9. The time period of the incident is towards the end of the 40 years of wondering by the Exodus generation in the wilderness.
10. The Exodus generation was believers who as that generation was negative to God and His plan and was killed under the SUD. 1Cor.10:1-10.
11. In fact, only two believers from that generation Joshua and Caleb, and the next generation of children, were allowed to enter into the promised land of Canaan. Num.14:28-32
12. They continually engaged in slander of God and Moses, blaming Moses specifically for their problems and maladjustment’s. Exo.16:2; 17:3; Num.14:2; 16:41
13. Their complaint on this occasion was a typical one and centered on their living grace provision. Num.21:5
14. The miserable food that they loathed in their souls was the manna from Heaven, a type of Bible doctrine.
15. Due to their negative volition and rejection of God’s word, God sent fiery snakes among them, whose bite was poisonous and fatal. Num.21:6
16. This was just one of the methods God used to administer the SUD to these believers. 1Cor.10:8-10
17. As was typical of these believers, when God pursued them with DD, they would come to Moses with a temporary repentance about their activity at the time. Num.21:7
18. However, there was never any real change in their souls and they quickly returned to the course of action that brought further DD on them and eventually would result in the SUD.
19. In this particular situation, Moses was told by God to make a snake/serpent of bronze and place it on a pole and it was to be lifted up so that everyone could readily see it. Num.21:8
20. Anyone who had been bitten by the poisonous snakes could look at the bronze snake and they would live; those who would not look at the snake would die. Num.21:9
21. The Word of God was fulfilled and this proved to be the remedy for the problem that they faced.
22. From the human viewpoint this may seem foolish, or even somewhat malicious, making someone who has been bitten by a snake look at a reproduction of the snake for healing.
23. Jesus states specifically that there is a direct correlation between this incident and Messiah with the use of comparative words "And just as/kaqw,j" and "even so/in like manner/ou]tw".
24. Just as God’s word had to be fulfilled in order to save those in the wilderness, even so must the Son of Man be lifted up.
25. Jesus is saying that it is a necessary and compulsory requirement for His humanity to be lifted up during this period of Israel’s history just as it was necessary for the serpent to be lifted up during that period of Israel’s history, in order for those stricken to live.
26. The comparison and its particulars are transferred from the physical analogy to its spiritual significance as follows:

1. The grumbling of the Jews against the Lord and Moses represent the sins of mankind against God.
2. The serpent’s bite and subsequent death is analogous to spiritual death.
3. Moses (a type of Christ) and his actions represent Christ in His obedience to God’s word.
4. The lifting up of the serpent = the lifting up of the Son of Man on cavalry.
5. The bronze = the judgment of sins while Christ was on the cross. Rom.8:3
6. The serpent = Jesus was made a curse for us by the imputation of sins of the world to His body. Gal.3:13 cp. Dt.21:23; 2Cor.5:21
7. Looking at the serpent = faith in Christ.
8. The healing = the cancellation of spiritual death and the imputation of E.L.
9. Failure to look and physical death = negative volition, failure to believe and the resultant Lake of Fire.

1. The analogy breaks down in that the snakes bit not everyone, but every man is infected with the STA.
2. Just as the Israelites had to recognize their own sinfulness and personal need, even so all men must come to realize that they are destined for eternal death apart from God providing that which can cancel the death.
3. And just as the serpent may seem ridiculous of solving the problem of the snakebite, so is a crucified man to the problem of sin.
4. The language is emphatically indicating that there is no other way for God to provide salvation for the world.
5. Verse 15 provides the mechanics necessary for one to obtain life.
6. Jesus straightforwardly declares that it is through a system of faith/belief that one obtains eternal life.
7. It is the aim and purpose of God’s plan to remedy the sin problem through Christ in order that each man/whoever who believes in Him may have eternal life.
8. The participle of believes denotes continuous action and encompasses faith as it pertains to every human being that exists in time.
9. It denotes that salvation has, is and always will be based on faith.
10. Not that one has to continually believe in time.
11. Though ambiguous in the text, the phrase in Him does not act here as the object of the faith, but qualifies the phrase may have eternal life.
12. It denotes that it is within the sphere of Christ that eternal life exists. Joh.1:4
13. The subjunctive mood of may have indicates the potential of all that eternal life has to offer.
14. Not that receiving eternal life is still only a matter of possibility and questionable.
15. Eternal life, which emphasizes endless duration of life, can also be a curse if that existence is not characterized by felicity (joy and blessing). Jud.1:6-7
16. Here it is in reference to the state of conscious bliss of happiness characterized by a resurrection body and no lack, pain, suffering, sorrow, etc., plus any rewards that one may acquire to accompany this new eternal niche. Gal.6:8; 1Tim.6:12; 1Cor.3:12
17. Only in Him, in Christ, is life given and complete in its fullest/maximum sense.
18. Nicodemus has been given much to consider:

1. To be a part of God requires a new birth.
2. That new birth is from the source of God.
3. It is God’s responsibility to see that the new birth is accomplished where it is demanded.
4. Nicodemus and Judaism are defunct in their approach to God.
5. The real witness to God’s plan is from God, not from men and religious Israel rejects that.
6. The proof to this reality is seen in their blindness to God’s plan as it is represented through creation.
7. Judaism must change their attitude of self-righteousness to one of humility and look toward God for the answers.
8. Nicodemus has the perfect representation of God’s plan in front of him as this is God who is teaching him.
9. He must focus in on and believe Jesus if he wants eternal life.
10. The means that God through Jesus provides to make eternal life available, will seem ridiculous to all of Judaism and there works system.
11. However, this is the one and only way that is provided for men to be saved.

1. +V in Nicodemus ultimately surfaces and these things find a place of understanding in His life. Joh.7:50; 19:39

GNT John 3:16 Ou[twj ga.r hvga,phsen o` qeo.j to.n ko,smon( w[ste to.n ui`o.n to.n monogenh/ e;dwken( i[na pa/j o` pisteu,wn eivj auvto.n mh. avpo,lhtai avllV e;ch| zwh.n aivw,nionÅ

VERSE 16: "For God so loved the world, ou[tw (adv.; "in this way/in the same way/thus"; same vs.8,14) ga,r (cs; "for/since/then/indeed") o` qeo,j (n-nm-s) avgapa,w (viaa--3s; "so loved"; this is love from God and is based on evaluation and choice) o` ko,smoj (n-am-s; "the world") that He gave His only begotten Son, w[ste (ch; "with the result that") di,dwmi (viaa--3s; "He gave") o` monogenh,j (restr.attrib.adj.--am-s; "only/uniquely begotten"; same as 1:14,18; denotes only one of a kind; it emphasizes the attribute of uniqueness and implies there are "sons" who do not have this quality) o` ui`o,j (n-am-s) that whoever believes in Him should not perish, but have eternal life. i`[na (cs; denotes purpose) pa/j (a--nm-s) o` pisteu,w (d.a.nms + ptc.pa/nm-s; "who believes"; adj.ptc. modifying "every man/all") eivj (pa) auvto,j (npam3s; ref. "uniquely begotten Son") mh, (neg) avpo,llumi (vsam--3s; "he himself might not perish/be lost"; lit. "be destroyed/killed" as in battle; mood of potential) avlla, (ch; lit. "but on the contrary") e;cw (vspa--3s; "may have") aivw,nioj (pred.adj.--af-s; modifies "life" and states it is "eternal/everlasting") zwh, (n-af-s; "life")

1. As has already been noticed, John inserts his own thoughts and comments as he writes.
2. There are no "quotation" marks in the Greek to determine the limit of the direct quotes.
3. The language of verses 16-21 reflect obvious distinctions of John speaking rather that Jesus as seen in:

1. The change from the use of the present tense of lifted up in 14b (Jesus referring to Himself), to the past tense of He gave in verse 16a. (This notes John at the time of writing, looking back to the cross.)
2. The term only begotten Son is unique in use to John only (cp.1Joh.4:9), whereas Jesus refers to Himself consistently as the Son of Man.
3. The phrase "believed in the name" of verse 18 is unique to statements by John. Cp. 1:12; 1Joh.3:23; 5:13
4. The phrase "practice(s) the truth" in vs.21 is also unique to John. Cp. 1Joh.1:6

1. This verse, probably the most well known of the bible, has been called the greatest in all the Bible and that term is obviously present as seen in:

1. The greatest giver, God.
2. The greatest degree, so loved.
3. The greatest object, the world.
4. The greatest act of giving, He gave.
5. The greatest sacrifice, His only begotten Son.
6. The greatest potential and future, should not perish, but have eternal life.

1. The English translation "For" literally should read "In this manner/way, since" God so loved the world.
2. The author is now drawing a comparison to the immediate preceding discourse of Jesus in verses 14-15.
3. It is as Jesus teaches via the analogy of the serpent being lifted up, that John now expands upon.
4. As unique as the solution to the poisonous serpents was, so is all that surrounds salvation for mankind i.e., the solution to the sin barrier.
5. John starts first by stating that which motivated the solution.
6. It is because/since God so loved the world.
7. It is God the Father in view compare theos with the d.a. in 1:1.
8. His motivation "to give" is seen in the Divine attribute of love. 1Joh.4:8,16
9. It is logical to conclude that God has motivation for doing what He does.
10. His love is universal, as it is the world that receives the action of this attribute.
11. His love is directed towards all of mankind, who are equally fallen and alienated from God with no distinction.
12. Because of the perpetuation of the STA and resultant spiritual death of the race of Adam, all born into this world are in need of this love.
13. God provides this love with no bias.
14. If He makes provision for one, He who is no respecter of persons (Dt.10:17; Rom.2:11; Eph.6:9), must provide for all.
15. His manifestation of love was not based on man’s worthiness, since God is +R and man, who is inherently hostile to God, engaged in evil deeds, ruled by Satan himself, is –R. Eph.2:1-3 cp. Rom.5:8
16. Nor was His love expressed towards only those He knew would believe. 1Joh.2:2 cp. 1Tm.4:10
17. His attribute was evenly distributed and provided for equally towards all, under the doctrine of unlimited atonement. Rom.6:10; 1Pt.3:18
18. His love came from His own essence; nothing in mankind could provide a reason for God to reciprocate and hence provoke this sort of love. 1Joh.4:10
19. The resultant demonstration of God’s love is seen in that He gave His only/uniquely begotten Son.
20. Gave refers to the incarnation and the ultimate act of giving, as He sacrificed His only Son on behalf of His enemies. Rom.5:10
21. God gave Jesus whom He loved also. Joh.3:35; 17:24,26
22. This act of love is heightened even more since His only Son was a perfect reflection of love back to God through obedience and a perfect extension of His love to men. Joh.10:17; 14:31; Eph.5:2
23. It is from this act of ultimate sacrifice of bearing sins that comes forth the potential for men to escape the horrors of eternal death and misery that is associated with a life apart from God. Rev.20:10 cp.15
24. It is the cross that shows us the nature of God’s love as well as Christ’s love. Gal.2:20
25. It is through this act of giving from the Father that whoever believes in Him, might not perish, but may have eternal life.
26. It is the purpose of God’s ultimate love to provide for all, deliverance from certain destruction to an existence of life.
27. The subjunctive mood of might not perish and may have indicate that though the love is unconditional in that it is offered to all men, there is the potential that all will not accept it.
28. In fact, the reality is that most reject it. Joh.1:10-11
29. As God gave His Son implies a return act of another receiving His Son, so does the mood of potential imply that one must choose either to receive or reject the love offered. Rom.6:23; Eph.2:8
30. The mechanics for one to receive that which God gave is simply through an act of believing or faith in Him.
31. The preposition in/into/eivj indicates that Jesus must be the object of the individual’s faith.
32. It also indicates that it is by being placed into union with Christ that one escapes the potential loss and on the contrary inherits life everlasting. 1Cor.6:17
33. It is Christ who possesses E.L. and gives it to those who believe in Him, that does not perish. Joh.1:4 cp. 10:28; 1Joh.1:2; 5:11
34. The term perish does not refer to annihilation/extinction or the loss of life or consciousness, but it refers to the eternal act of being destroyed apart from God. Rev.2:11; 20:6, 14; 21:8
35. The middle voice of might not perish denotes that it is the individual him/herself that brings this eternal separation from God upon themselves through non-belief, not because life is not available.
36. It is in stark contrast that eternal life is compared to the dismal and permanent alternative of hell. Mat.10:28; 25:46; Joh.3:36
37. Eternal life is all that is associated with our inheritance that comes through saving faith. Eph.1:13-14; Heb.9:15; 1Pt.1:3-4
38. It is God’s attribute of love that demanded He sacrifice that which was most dear to Him, on behalf of His enemies, so that they may gain eternal redemption.
39. However, those who fail to believe and receive God’s love will find out for eternity that God has other attributes as well.

EXEGESIS VERSE 17:

GNT John 3:17 ouv ga.r avpe,steilen o` qeo.j to.n ui`o.n eivj to.n ko,smon i[na kri,nh| to.n ko,smon( avllV i[na swqh/| o` ko,smoj diV auvtou/Å

VERSE 17: "For God did not send the Son into the world ga,r (cs; "For"; introduces an explanation and reason God gave His Son in vs.16) o` qeo,j (d.a. + n-nm-s) ouv avposte,llw (neg. + viaa--3s; "did not send"; to send with a commission; same as 1:6,19,24) o` ui`o,j (d.a. + n-am-s; d.o. of "did not send") eivj (pa) o` ko,smoj (d.a. + n-am-s) to judge the world, i[na (cs; "in order that"; denotes the purpose of "not sending";) kri,nw (vsaa--3s; "He might judge/condemn/ hand over for punishment/administer justice"; Hebraistically in a broader sense "to rule/govern-Luk.22:30"; used 124x; ) o` ko,smoj (d.a. + n-am-s) but that the world should be saved through Him. avlla, (ch; "but on the contrary") i[na (cs; "that"; again denotes purpose) o` ko,smoj (d.a. + n-nm-s) sw,|zw (vsap--3s; "He may save/deliver"; used 108x; Here in the context of Ph1 salvation, i.e. deliverance from eternal condemnation; It can refer to deliverance from temporal circumstances - Act.27:20; Joh.12:27, deliverance from loss of reward - Jam.2:14 cp. 1Tm.4:16; also cp. 1Cor.3:15 where Ph1 salvation is used in connection with loss of reward) dia, (pg; denotes agency) auvto,j (npgm3s; ref. Christ)

1. John now provides additional explanation as to the reason God’s love of vs.16 was manifested in a giving of His Son.
2. The author states the primary mission of the Son with a negative statement, "For God did not send the Son into the world…".
3. As with vs.16, it is God the Father who is the initiator of the actions of "giving" and "sending".
4. This underscores and emphasizes the deep nature of God’s love, which is seen repeatedly in scripture as the initiator in the process of reconciliation.
5. The good news of the gospel is not that man through his own energy can obtain a relationship with God (Joh.1:12-13), but that man is completely dependent upon God’s intervention, and apart from Him, is totally helpless and cannot hope to have a relationship or fellowship with Him.
6. The word send/avposte,llw means "send with a commission" and denotes the authority attached to Jesus role in fulfilling God’s plan at the first advent.
7. With the authority came the stringent requirements and responsibilities that set the boundaries of operation within His commission.
8. Jesus was not free to act outside of the commission given.
9. In other words, He was not commission by God as Messiah, to come into the world at the first advent to judge the world.
10. The world is understood as the world of men, inherently hostile and enemies of God and in fact hates the very One God sent. Joh.1:10; 3:19; 12:31; 15:18-25
11. It is the light that comes into the darkness of the cosmos that men reject. Joh.1:4-5 cp. vs.10
12. Men in the world cannot be neutral in the conflict of light and darkness.
13. The term to judge is literally, "in order that He might judge".
14. Judge in context parallels "perish" in vs.16 and is in reference to eternal condemnation and not any other category of judgment. Cp. Joh.5:30; 7:24; 8:15-16
15. This is only true with regard to the first advent and in fact, God has committed all judgment to the Son. Joh.5:22
16. It was not necessary for Christ to judge/condemn men as to sin and their eternal destiny, since men have/had already been judged in that regard (vs.18). Cp.Eph.2:1-5
17. His purpose for coming into the world, contrary to judgement was in order that the world may/should be saved through Him.
18. His commission dictated that His mission was to solve the problem of the sin barrier between man and God as the Lamb of God.
19. Jesus stated directly that this was His purpose at the first advent, while not diminishing the reality of the eschatalogical judgment of all men. Joh.12:47-48
20. It is Jesus who as mankind’s substitute/offering, that is the agent responsible for providing salvation for men. Joh.10:9
21. Jesus/the Son is the subject of both verbs "to/might judge and may be saved".
22. Both verbs are a subjunctive mood, which is the mood of potential.
23. This does not infer that there was an alternative to God’s plan with regard to salvation. Mat.26:39; Lk.22:42
24. Rather, it infers and documents that Jesus in his humanity, had free will/volition and if He had failed at the first advent, would have brought additional judgement upon the world and the world would have not been saved through Him. Joh.5:30 (Note the word "seek/zhtevw" is the same word used of those who choose to seek God cp. Lk.11:9-10; Act.17:27 and that He possesses His own will); 6:38
25. This is why He is the King of Kings, Lord of Lords, even Jesus Christ our Savior.
26. Jesus Christ’s humanity possessed perfect +V and chose to be completely and totally obedient to God and His Word every second and every day of His life.
27. As we shall see, as the Son made His choice to be the Lamb, so men must make their choice in order to enjoy the benefits vs.18.

EXEGESIS VERSE 18:

GNT John 3:18 o` pisteu,wn eivj auvto.n ouv kri,netai\ o` de. mh. pisteu,wn h;dh ke,kritai( o[ti mh. pepi,steuken eivj to. o;noma tou/ monogenou/j ui`ou/ tou/ qeou/Å

VERSE 18: "He who believes in Him is not judged; o` pisteu,w (d.a.nsm + ptc.pa/nm-s; subst.; "He who believes") eivj (pa) auvto,j (npam3s) ouv kri,nw (neg.; negates the judgement + vippass.--3s; "is not being judged") he who does not believe has been judged already, de, (ch) mh, (neg.+; states the charge) o` pisteu,w (d.a.nms +vptc.pa/nm-s; "he who does not believe") kri,nw (vi.pf.p--3s; "has been judged/stands in the state of judgement") h;dh (adv. "already") because he has not believed in the name of the only begotten Son of God. o[ti (cs; causal; "because") mh, (neg.+; denies the fact) pisteu,w (vi.pf.a--3s; "he has not believed") eivj (pa) o` o;noma (d.a. + n-an-s; "the name"; reputation) o` monogenh,j (d.a. + a--gm-s; "uniquely/only begotten") ui`o,j (n-gm-s; "son"; gen. of poss.) o` qeo,j (d.a. + n-gm-s; gen. of relationship; "of God")

1. Verse 17 provides the Divine side of salvation, now verse 18 provides the human side.
2. Vs.17 describes salvation as freely provided by God for all the world.
3. Vs.18 qualifies "the world" breaking it down into two camps i.e., those who believe and those who do not believe.
4. The participle of "He who believes" denotes the continuous action of faith by mankind in time; not that one needs to continuously believe.
5. The preposition eivj/in Him represents the object of the faith being the person of Jesus Christ, the uniquely begotten Son.
6. It is the individual in time who believes in Christ for salvation, that is not judged.
7. As vs. 17 makes clear that salvation is dependent upon God, so vs. 18 makes clear that the human side via faith is equally necessary for the benefits of God’s gift to be enjoyed.
8. It is the positive side of belief that is stated first to denote that necessary to escape eternal condemnation.
9. It is the negative side of he who does not believe stated second that clears the air that salvation Ph1 is not automatic.
10. The mild adversative de,/but (not translated in the NAS) is used rather than avlla, (denotes a strong contrast) to emphasize the single boundary or fine line that separates Christians from non-Christians.
11. It is a simple act of faith toward the person of Christ, in the midst of all other systems proposed or conjured up by man that God determines whether one is not judged, or has been judged already.
12. The one who believes in Him never has to fear standing before God and finding out that he is not going to Heaven.
13. The force of the term judged is the same as verse 17 and refers to being condemned to hell for eternity, apart from God.
14. The irony as it relates to human viewpoint, is that the one who persists in a state of unbelief, needs no judgement for judgement has already been passed.
15. God who has all the facts, has already sentenced unbelievers to hell. Mt.23:33 "You serpents, you brood of vipers, how shall you escape the sentence of hell?
16. The sentence will be served the moment the individual dies. Lk.12:5 "But I will warn you whom to fear: fear the One who after He has killed has authority to cast into hell…." cp. Lk.16:22-23
17. The unbeliever is, as it were, out on bond, having been sentenced and merely waiting for the sentence to be enforced.
18. The condemnation of mankind is automatic, as we are all offspring of Adam with the inherent STA and imputation of AOS, rendering us spiritual dead at birth. Rm.5:12; Psa.51:5
19. The present tense of judged in the first clause has the force of "stopped being judged", while the perfect of judged in the second clause denotes that the sentence preceded him and follows him to the last judgement.
20. It is the unbeliever who lives in constant fear that God will call his number. Rm.8:15
21. The final clause of vs.18 further clarifies and specifically defines why the unbeliever has been judged already.
22. It is because he has not believed during any time in his/her’s existence from birth to death.
23. This is brought out by the perfect of pisteu,w/believed and also indicates the persistence of non-belief and its eternal implication.
24. The object of faith in Him in 18a is tantamount to having faith in the name of the only begotten Son of God.
25. It is the name of Christ that establishes His reputation as historically existing, while His uniqueness as the only begotten Son of God refers to His nature.
26. It is faith in the historical person of Jesus Christ, who is reported to be the promised Messiah sent by God to bear the sins of mankind, in the form of God-man, that provides mankind escape from eschatological judgement. Joh.1:12; Act.16:30; Rm.10:13; 1Joh.5:13
27. This verse is of the utmost importance for the understanding of the paradox that Jesus came both to not judge (3:17) and to judge (9:39). (9:39 represents a secondary cause of judgement in His coming in that it divides men according to their attitude towards Him.)

EXEGESIS VERSES 19-21:

GNT John 3:19 au[th de, evstin h` kri,sij o[ti to. fw/j evlh,luqen eivj to.n ko,smon kai. hvga,phsan oi` a;nqrwpoi ma/llon to. sko,toj h' to. fw/j\ h=n ga.r auvtw/n ponhra. ta. e;rgaÅ

VERSE 19: "And this is the judgment, de, (cc; denotes a mild contrast to the act of judging vss.17-18 and is explanatory; "And") ou-toj (near dem.pro./nf-s; "this"; refer. to "the judgment" as explained immediately following) eivmi, (vipa--3s) h`` kri,sij (d.a. + n-pred.nf-s; in apposition/parallel to houtos/this; "judgment/decision/sentence/verdict"; used 47x; it has the nuance of "parting/separating/estrangement/conflict"; while the verb krino (vss.17, 18) emphasizes the act of judging/rendering an opinion or decision, the noun emphasizes the expressed action of the judging/the result of the trial/the rendered verdict or formal and unanimous finding of the court/jury; here "the judgment" is explained by the immediate following context and refers to that which places men under judgment, not the execution of the judgment.) that the light is come into the world, o[ti (cs; causal; introduces the reason of the judgment) o` fw/j (d.a. + n-nn-s) e;rcomai (viPf.a--3s) eivj (pa) o` ko,smoj (d.a. + n-am-s) and men loved the darkness rather than the light; kai, (ch; emphasizes an unexpected fact; "and yet") o` a;nqrwpoj (d.a. + n-nm-p) avgapa,w (viaa--3p) ma/llon (adv.; "very much/exceedingly/to a greater degree") o` sko,toj (d.a. + n-an-s; "the darkness"; denotes absence of light) h; (cs; "rather than/more than") o` fw/j (d.a. + n-an-s) for their deeds were evil. ga,r (cs; explanatory; "for") auvto,j (npgm3p) o` e;rgon (d.a. + n-nn-p; "works/deeds") eivmi, (viipf.a--3s) ponhro,j (adj.--nn-p; "evil"; "has the nuance of "what is physically disadvantageous/bad/harmful/morally corrupt"; Mt.5:11; used of Satan as the evil one - Mt.5:37; 6:13; 13:19,38 cp.39 et.al.)

GNT John 3:20 pa/j ga.r o` fau/la pra,sswn misei/ to. fw/j kai. ouvk e;rcetai pro.j to. fw/j( i[na mh. evlegcqh/| ta. e;rga auvtou/\

VERSE 20: "For everyone who does evil hates the light, ga,r (cs; explanatory; "For") pa/j (a--nm-s) o` pra,ssw (d.a. + ptc.pa/nm-s; adj.; "who continually does/practices/carries on/perseveres"; used 41x) fau/loj (ap-an-p; used 6x; "evil"; has the nuance of "worthless/useless/of no account" - 2Co.5:10) mise,w (vipa--3s; used 42x; "hates/detests/rejects"; denotes hostility; lit. "keeps on hating") to. fw/j (d.a. + n-an-s) and does not come to the light, kai, (cc) ouv (neg.) e;rcomai (vipdep.--3s) pro,j (pa) to. fw/j (d.a. + n-an-s) lest his deeds should be exposed. i[na (cs; denotes purpose with the neg.; "lest/unless") mh, (neg.) auvto,j (npgm3s) ta. e;rgon (d.a. + n-nn-p) evle,gcw (vsap--3s; used 17x; "might be exposed/rebuked/convicted/reproved"; has the idea of some shame on the part of one exposed)

GNT John 3:21 o` de. poiw/n th.n avlh,qeian e;rcetai pro.j to. fw/j( i[na fanerwqh/| auvtou/ ta. e;rga o[ti evn qew/| evstin eivrgasme,naÅ

VERSE 21: "But he who practices the truth comes to the light, de, (cc/ch) o` poie,w (d.a. + ptc.pa/nm-s; subs.; "he who practices/does") o` avlh,qeia (d.a. + n-af-s; "the truth") e;rcomai (vipn--3s) pro,j (pa) to. fw/j (d.a. + n-an-s) that his deeds may be manifested i[na (cs; denotes purpose; "in order that") auvto,j (npgm3s) ta. e’;rgon (d.a. + n-nn-p) fanero,w (vsap--3s; "may or might be manifested/revealed"; cp. 1:31; 2:11; passive demands an outside agent) as having been wrought in God." o[ti (cc; "as/that"; causal) eivmi, (vipa--3s+; periphrastic constr. not translated) evrga,zomai (+ptc.pf.pass./nn-p; circum.; used 41x; "while having been wrought (formed, fashioned, made)/to perform work/labor"; denotes a considerable expenditure of effort - Jn.9:4 ) evn (pL) qeo,j (n-Lm-s)

1. John now expands the concept of "judge" in vss. 17- 18 reinforcing the cause of why men have "been judged already" in vs. 18.
2. As verses 17-18 emphasize the act of judging, verse 19 explicitly emphasizes why judgment is rendered, while implying the contrasting alternative.
3. Vss. 20 and 21 then further expands upon the two contrasting kinds of men/humanity that are in the world.
4. John starts out by making a statement "And this is the judgment".
5. This refers to the immediate following context of vs.19 which explains the judgment.
6. The conjunction de,/And informs the reader that the explanation on judgment is not designed to explore the prosecution (pursuance/charging/indictment/formal charge) of judgment with all pertinent penalties i.e. "The Great White Throne Judgment, eternal condemnation etc., but the causing factor that places men under the judgment.
7. In other words, the subject of judgment is confined to the conflict that brings about judgment.
8. For a conflict to occur, a separation or estrangement of the parties involved takes place.
9. This conflict evolves around the human race as seen in words as men, their deeds, everyone, his deeds and he who practices and their attitude regarding the light, which term is used 5x in our passage.
10. He introduces the reason for the conflict as being that the light is come into the world, and men loved the darkness rather than the light.
11. John breaks the conflict into its two opposing cases being the darkness and the light.
12. It is God who is the ultimate judge (Mat.10:28; Heb.12:23).
13. The light that is come into the world is Jesus Christ. Joh.1: 8-9 cp. 10-11
14. The perfect of e’;rcomai/is come defines specifically the 1^st advent. Joh.8:12; 12:35,36
15. One of the existing results of His coming into the world (Joh.10:36; 11:27; 12:46; 16:28) is that God has appointed Him judge. Act.10:42; 2Tim.4:1
16. Therefore, it is the light (a revelation of God Himself - Heb.1:1-3), who is the judge residing over the judgment while it is men who are on trial and under judgment.
17. Though the focal point of the light evolves around the 1^st advent with its existing repercussions/effect, this does not eliminate men who have existed before or after the incarnation since He has always existed as the Word in time (Joh.1:1-5) and continues and will always exist as the Word of God (Rev.19:13).
18. The emphasis on the 1^st advent is to highlight that what was true in Jesus time is true universally for all time.
19. That is, with the exceptions, as His own did not receive Him, neither does the rest of the world. Joh.1:10-11
20. The unexpected fact of reality is even though the light has physically appeared, most reject and resent it, preferring the darkness.
21. The particular camp of mankind in view that are under the judgment, are only those who loved the darkness and not anyone who rather/instead loved the light.
22. The aorist of "loved" the darkness rather than the light, denotes that the love for darkness engulfs those under judgment for the complete period of their existence.
23. The verb avgapa,w/loved stresses that the attachment one may have with regards to an object may or may not include emotional feeling, but does demand a loyalty/fidelity/faithfulness/sacrifice towards the object. Mat.5:44 "But I say to you, love your enemies,… (This does not require an emotional or maudlin/sentimental/gushing feeling but does require recognition of their existence and application towards them as the second part of the verse shows.) and pray for those who persecute you." Cp. Mat.6:24 which denotes loyalty of the love. "No one can serve two masters (application is to one or the other); for either he will hate the one and love the other, or he will hold to one and despise (look down upon/disregard/spurn) the other."
24. One must understand that the importance of agapao is to emphasize the loyalty and devotion towards someone/thing and not how they "feel" about them/it as Jesus Himself taught. Joh.14:15,21,23,24
25. Scripture further draws this distinction with regard to the concept of love in Jesus’ discourse with Peter in Joh.21:15-17; "So when they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love (agapao) Me more than these?" (Where does your loyalty lie?) He said to Him, "Yes Lord; You know that I love (file,w/the other Greek verb for love that emphasizes the affection or emotion of love with fidelity to the object there or absent cp. Mat.26:48 – translated "kiss") you." He said to him, "Tend My lambs." 16. He said to him again a second time, "Simon, son of John, do you love (agapao) Me?" He said to Him, "Yes, Lord; You know that I love (phileo) You." He said to him, "Shepherd My sheep." 17. "He said to him the third time, "Simon, son of John, do you love (phileo ???) Me." Peter was grieved because He said to him the third time, "Do you love (phileo) Me?" And he said to Him, "Lord, You know all things; You know that I love (phileo) You." Jesus said to him, "Tend My Sheep." (Jesus and Peter obviously correspond on two different levels of understanding of love in vss.15-16. Jesus then appeals to Peter in vs.17 on Peter’s level. The purpose behind vs.17 is to demonstrate that Peter’s natural affection for Jesus is ok, however Jesus still follows up with the imperative to "apply BD/tend my sheep". This denotes that if Peter is obedient to Christ under his natural affection/phileo, then ipso facto Peter will have agapao and thus demonstrate a true and loyal love. In other words, real love/Divine love of Peter for Christ is seen in agapao i.e., application towards the sheep, and the emotional/natural affection he has still requires that Peter be obedient to God’s plan for Divine love to exist.
26. In fact, agapao and its cognate noun avga`ph/love are used technically in the N.T. for FHS and assimilation and application of BD. 1Cor.13: 1-7; Eph.5:2; 1Joh.3:14,18
27. We are only commanded in scripture to agapao, never to phileo.
28. Agapao is "love" that comes from one’s will/deliberate choice, rather than a natural response or impulse from the feelings.
29. Therefore, the love that men under judgment have for the darkness may or may not reflect an emotional or affectionate bond to it, which emotions are a non-issue.
30. The issue before God and according to divine viewpoint is that these men/humanity have in essence deliberately chose to proclaim supreme loyalty and devotion to the darkness their entire lives rather than breaking its rule and embracing the light.
31. The judgment/conflict and corresponding separation then occurs in time, during man’s existence ironically through there own choosing/volition, with regards to their attitude towards the person of Jesus Christ/Ph1 gospel. Act.13:36
32. –V to the gospel hearing reflects one’s adherence to the darkness, which is a reflection of evil in general, behind which they hide.
33. Rather than "embracing" the truth of the light/revelation of God, the bulk of humanity embraces the human viewpoint of the darkness while living under the rule of the STA, dominated and controlled by the viewpoint of Satan. Joh.8:44; Act.26:18; Eph.6:12
34. Some may argue that men are born into this state and that they have no choice with regard to life under the STA and cosmic darkness.
35. This is true until the "true light which, coming into the world, illumines every man", (Joh.1:9), which light has been exposed to man from his beginning. Gen.1:14
36. The very separation of light from darkness in creation teaches in part this judgment. Gen.1:3-4; 16-18; cp. 2Cor.4:6; 6:14
37. There are even those who regard the darkness as light. 2Cor.11:14 cp. Luk.11:35
38. Unbelievers, no matter how they may seem, at all times in their life give allegiance to the darkness. Eph.5:8
39. The explanation for the unbeliever’s alliance to the darkness is seen in that their deeds/works were evil.
40. The reason that men would not come to Christ at the first advent is the same reason at any time in history and that because, at various levels they are engaged in some form of evil.
41. It is evil that portrays the darkness.
42. Their lifestyle, day in and day out activity, viewpoint and choices in life are all under the umbrella of contradiction to the light.
43. Every ounce of energy spent by those in unbelief, whether thoughts, words or actions, is of no advantage towards a relationship with God and their spiritual condition under judgment.
44. As all that they do under the continuous rulership of the STA is conditioned by darkness and in opposition to God. Rom.8:7,8
45. John proceeds in verses 20 and 21 to further amplify the principle of the conflict and separation of the judgment surrounding the light.
46. He does so by explicitly contrasting –V (vs.20) with +V (vs.21).
47. In addition, his short expose on volition is not limited to just believers and unbelievers, but with all men as seen in the words "everyone/pa’"/j and the personal pronoun his/auvto,j".
48. This transition is further developed by the use of the words translated evil.
49. The word evil/fau/loj in vs.20 has the nuance of worthless and is used with regard to dead works or human good of the believer at the Bema Seat (2Cor.5:10 – "…whether good or bad/phaulos"), and reflects STA activity (Jam.3:16), while in vs.19 evil/ponhro,j emphasizes something harmful/disadvantageous/bad and is used as a title for Satan (Joh.17:15), demons (Act.19:12f) and all acts of unbelievers (Col.1:21).
50. Also, as salvation Ph1 is not of works, vs.21 speaks of works with reference to the light.
51. So vs.20 encompasses not only what is obviously true with unbelievers, but absorbs negative believers too, and vs.21 focuses on positive believers.
52. Both groups are characterized by the following:

1. What they do.
2. Their attitude regarding the light.
3. The reason behind their attitude.

1. What everyone who is negative does is regarded as worthless/evil.
2. The participle does/pra,ssw denotes a continuous commitment of the individual.
3. The very evil that these types do harks back to the darkness, since they reflect the antithesis/direct opposite of the love for light, for each one of these hates the light.
4. As love and hate reflect a direct conflict in terms, so do those who love darkness and hate light reflect a confilct.
5. What they pursue is geared towards things of no value as well as towards the wrong object.
6. Evil/worthless things then refer to all human viewpoint, STA activity and cosmic standards since its antithesis is the truth/BD in verse 21.
7. The two condemning realities that mark –V are:

1. He/she hates the light.
2. The path of life that he/she takes avoids the light since he/she does not come to the light.

1. As agapaw/love in vs.19 dismisses emotions and feelings as essential in its application, so does the verb "to hate/mise,w" not require emotions in its fulfillment. Luk.14:26; Joh.12:25
2. Rather, it reflects the spiritual reality regarding –V in their rejection and contempt regarding the light and the truth of BD.
3. Logically, if one hates the light, they will hate anyone who articulates or espouses the viewpoint that they despise. Mat.5:14,15-16; cp. Joh.15:18-19; 1Joh.3:13
4. This further fine-tunes and amplifies the conflict of judgment i.e., -V versus Bible Doctrine and representatives.
5. The angelic conflict is no place for neutrality, either you are pro BD in its entirety (1Tim.2:4 – epignosis/complete knowledge; Eph.3:17-18) or hostile to God (Jam.4:4).
6. And since one hates the truth of BD, it’s consistent that one will avoid it.
7. This then broadens the separation or estrangement of the conflict of judgment.
8. That the truth is synonymous with the light see Psa.43:3; Eph.5:9.
9. That the local church is the environment God has established to represent the truth see 1Tim.3:15.
10. The fact that one does not keep on coming (present tense of e;rcomai) to the light provides the physical evidence that the individual is negative and operates under "hate".
11. It is the reverse of this evidence that provides proof of +V who consistently practices/applies the truth, as they are seen as habitually coming to the light (same verb and tense – erchomai), vs.21.
12. As with any judgment, evidence for the case must be provided to determine guilt or innocence.
13. Evidence that is provided for man to discern regarding himself and others, as to who is +V or –V, is apparent in their attitude and application of truth and their consistency in Bible Class. Jam.2:17-18; 3:13-18; Heb.10:25
14. Before God and man, to the degree of failure to fulfill vs.21, it can be said that that individual is –V and hates the light.
15. For all those who are negative, their underlying purpose of avoiding the light is that his deeds should be exposed.
16. Exposed/evle,gcw has the nuance of "rebuke/reprove/convict and indicates a shame/humiliation upon the one exposed.
17. The passive voice and subjunctive mood of exposed indicates the potential of the works being exposed is dependent upon the one’s choosing to allow this exposure.
18. When the light of the truth hits the darkness of deeds that are rooted in the thinking of hate, these deeds are exposed for the evil that they truly are. Eph.5:13
19. This causes a great deal of consternation/indignation/alarm among those engaged in such deeds and so they seek to avoid this at all costs, not wanting to experience the appropriate shame which comes from such reproof.
20. This is true with both unbelievers who will not come to the light of the gospelPh1, and negative believers who will not come to the light of the gospel Ph2.
21. The negative believer does not like hearing the truth about his thinking, actions and/ or lifestyle that are in conflict with the truth, so they avoid exposing themselves to the light of BD, which shows their activities for what they are.
22. Understanding the nature of the STA in darkness and complying –V, many rationalizations to undermine the truth can be heard in statements as:

1. That is just the pastor’s opinion.
2. Other believers are doing this and seem to be doing overtly OK.
3. I’m not getting disciplined so I must be OK.
4. My failures aren’t as "shocking" as some other believer’s are, i.e. building your righteousness on other believer’s unrighteousness.

1. Though man does not know whom ultimately will be +V or –V and cannot pass a blanket judgment in that regard, man can judge others with discernment of the truth and righteously so. Joh.7:24; 1Cor.5:12-13; 11:13, 29 (judge ourselves)
2. In fact, when one makes a judgment call towards another utilizing the dictates of BD accurately, it is ultimately God who judges. Heb.4:12
3. As –V wants to hide his deeds, +V is just the opposite.
4. Verse 21 deals with the minority of believers.
5. This type of person consistently applies the truth, not seeking to avoid the light.
6. Coming to the light indicates one’s personal choice to expose oneself to the truth of BD on a consistent, on-going basis in Bible class.
7. +V keeps returning to the light, like a moth to the flame, it is something that they cannot live apart from.
8. He too has a purpose for his actions that being that his deeds/works may be manifested/revealed.
9. Again the subjunctive mood is behind manifested to denote volition.
10. The adjusted believer recognizes that true vindication comes to those who are acting in accord with God and His plan.
11. The sense of vindication that a positive believer who is applying doctrine and in bible class on an ongoing basis receives, is the satisfaction of knowing that their deeds have been fashioned/performed, as having been wrought in the sphere of God and His word.
12. It is the personal vindication that the truth provides in reflecting that his deeds are "action with honor".
13. Then too, they have the satisfaction of knowing they will receive the ultimate stamp of approval from God Himself in Ph3, and that without shame. Phil.3:19; 2Tim.2:15
14. Logically, it is better to suffer a little shame now when your works are reproved than to suffer shame before Christ at the Bema seat.
15. This does not demand Ph2 perfection, but a willingness to regularly bring the Divine viewpoint to bear on that, which confronts you, and to fastidiously employ it’s precepts in your life.
16. Summary of judgment:

1. Judgment in the context of these verses refers to the existence of two opposing forces that create conflict and a resultant separation.
2. This judgment is restricted to its impact in time, during the history of mankind.
3. The conflict evolves around Jesus Christ/bible doctrine and Satan and his policies as revealed in his domain, which reflects the very essence of the angelic conflict.
4. Humanity via their volition determines on their own and individually, which side of the judgment they will stand.
5. It is the volition of man that breaks down mankind into the two primary camps of the conflict.

1. –V that is seen as continually existing in all unbelievers throughout time vs.19, and –V as it evolves around believers vs.20.

1. +V that is seen as believers who revealed their choice in time, to make bible doctrine and application of it, as their continual number one interest and pursuit in life. vs.21

1. Vs.19, which focuses on the separate camps of unbelievers versus believers is presented with an overtone of a personal and private nature through the term loved, and reflects an inner choice not readily perceived by others, only God. 1Chro.28:9; Psa.139:23
2. Vss.20 and 21, which is applicable to believers, also denotes the inner self (vs.21 it is implied that these are without hate), but includes an outward manifestation of it through their habits/behavior (stated in negative – vs.20 or positive – vs.21 terms).
3. Vss.20-21 then, reveals the individual believer’s position with regard to judgment and openly declares their volition as negative or positive to the truth. (Vs.20 automatically absorbs all unbelievers of vs.19 as they are seen to have absolutely no love (aorist tense) for the light. On the other hand, the participle of does vs.20 and practices vs.21 denotes only consistency and does not demand "absolute" hate or love throughout the individuals life. It is only when they are consistent in the dictates of vss.20 and 21, do they fall in the particular category.)
4. Judgment then is further defined as a conflict in time on two fronts that results in:

1. Unbelievers separated from believers i.e., those who have absolute –V versus those who have applied +V at least once in their existence, which is not clearly observable.
2. Negative unbelievers and negative believers separated from positive believers, which is clearly observable.

1. It is this temporal judgment in time that pictures the eschatalogical/future and eternal "judgments" with their corresponding results that is declared openly in the WOG, inclusive of the worst judgment of eternal condemnation referred to in vss. 16-18.
2. While the conflict pictured in our verses reflects the background to judgment, it is the resultant separation that the conflict demands, that also demands our attention and is the focal point of the discussion.
3. That is because that when the execution of the "sentencing" occurs by the Judge, the conflict will be resolved but the residue of the judgment will remain for eternity i.e., some form of separation.
4. The eternal separations that will occur are:

1. Unbelievers will be separated from all believers when they are cast into the "outer darkness". Mat:25:30
2. Believers will be separated from believers through the process of judging their works thus establishing them in castes/ranks from poor to rich. 2Cor.8:9; cp. 1Cor.3:12-15

1. It is only the POSITIVE BELIEVER of vs.21 that through application of the truth can effectively picture in time what the judgment is all about.
2. And it is the result of the judgment specifically that is pictured by the positive believer in time through their application of the Doctrine of Separation.
3. See Doctrine of Separation.

GNT John 3:22 Meta. tau/ta h=lqen o` VIhsou/j kai. oi` maqhtai. auvtou/ eivj th.n VIoudai,an gh/n kai. evkei/ die,triben metV auvtw/n kai. evba,ptizenÅ

NAS John 3:22 After these things meta, (pa - with the accusative: "After") ou-toj (apdan-p; near dem.pro.; ref. works during passover and discourse with Nicodemus) Jesus and His disciples came into the land of Judea, o` VIhsou/j (d.a. + n-nm-s) kai, (cc) auvto,j (npgm3s) o` maqhth,j (d.a. + n-nm-p) e;rcomai (viaa--3s) eivj (pa) gh/ (n-af-s; "land/earth") h` VIoudai/oj (d.a. + a--af-s; "Judea"; lit. "the land of the Jews"; area outside of Jerusalem) and there He was spending time with them and baptizing. kai, (cc) evkei/ (adv. of place; "there") diatri,bw (vipf/i/a--3s; lit. "to rub through/wear away" hence "to spend time/to stay/tarry"; used 9x ) meta, (pg) auvto,j (npgm3p; ref. the disciples) kai, (cc) bapti,zw (vipf/i/a--3s; "baptizing")

GNT John 3:23 h=n de. kai. o` VIwa,nnhj bapti,zwn evn Aivnw.n evggu.j tou/ Salei,m( o[ti u[data polla. h=n evkei/( kai. paregi,nonto kai. evbapti,zonto\

NAS John 3:23 And John also was baptizing in Aenon near Salim, de, (cs) o` VIwa,nnhj (d.a. + n-nm-s) kai, (ab; ascensive; "also") eivmi, (vipf/i/a--3s+; periphrastic; not translated in the Gk., but used to emphasize the following participle) bapti,zw (+suppl.ptc/p/a-nm-s; "baptizing" ) evn (pd) Aivnw,n (n-Lf-s; of place; only mentioned here; from Gk. "ainon/fountain" or Arabic "ain/spring"; location is unknown.) evggu,j (pg; "near at hand/close by/neighboring") to, Salei,m (d.a. + n-gn-s; "Salim"; similar to Hebrew "Salem/peace") because there was much water there; o[ti (cs; causal) eivmi, (vipfia--3s) polu,j (a--nn-p; "much/many") u[dwr (n-nn-p; "waters") evkei/ (adv. "there) and they were coming and were being baptized. kai, (cc) paragi,nomai (vipf/i/dep.--3p; coumpound "para + ginomai"/"to come along side/arrive") kai, (cc) bapti,zw (vipfip--3p; "were being baptized")

GNT John 3:24 ou;pw ga.r h=n beblhme,noj eivj th.n fulakh.n o` VIwa,nnhjÅ

NAS John 3:24 For John had not yet been thrown into prison. ga,r (cs; explan.; "For") o` VIwa,nnhj (d.a. + n-nm-s; ref. John/Baptist) ou;pw (adv. "not yet/still not") eivmi, (vipf/i/a--3s+; periphrastic) ba,llw (+suppl.ptc/pf/p-nm-s; "had been cast/thrown") eivj (pa) h` (dafs) fulakh, (n-af-s; "prison"; a place where men are guarded or watched)

ANALYSIS VERSES 22-24:

1. The author now skips ahead into the future after these things and events that occurred during the week of the Passover and as recorded in the immediate preceding context.
2. Though the specific amount of time is not indicated, it would seem to be not too long since water baptism is very active, hinting at warmer late spring, summer conditions the year 30AD.
3. Jesus relocates from the area of Jerusalem and with His disciples enter/came into the rural districts of Judea.
4. John does not tell us specifically where He stayed, but context indicates an area not far from where John the Baptist was in Aenon near Salim.
5. Scholars have debatably tried to place Salim in an area of the Jordan Valley approx. 8 miles South of Scythopolis (southern Galilee) or in present day Salim that lies north of Jerusalem and 3-4 miles east of Shechem.
6. The latter is most likely correct, as it lies close to the southern border of Samaria and Jesus being in near proximity, could still be in northern Judea.
7. It is also supported on the fact that Jesus is definitely still in Judea based on the following context of 4:3,4, but after leaving and heading north comes to Jacob’s well (4:5-6), also in this immediate vicinity.
8. In addition, there is a place named Ainun in the immediate area of present day Salim.
9. It was while in this area that Jesus was spending time with His disciples and baptizing.
10. The verb "spending time" suggests an unhurried period during which Jesus and His disciples were together.
11. It further suggest His continuing instruction towards His fledgling students.
12. Only via John’s account do we have any information that Jesus both encouraged and included baptism in His ministry, and during the same time frame as John the Baptist.
13. However, John 4:2 notes that Jesus Himself never baptized anyone, rather His disciples did all of the baptizing.
14. This baptism is not Church Age baptism, but merely an extension of the baptism of repentance that John the Baptist practiced.
15. The fact that Jesus promoted and utilized this ritual within His own ministry indicates:

1. He is in total agreement with John’s ministry, which emphasized the need of a spiritual "cleansing" and change of mind for the nation with respect to salvation and God’s plan.
2. His ministry as portrayed by His followers baptizing, pictured it (ministry) as an essential ingredient to the call for repentance.

1. The omission of Jesus Himself baptizing served to illustrate that He was the One set apart to baptize with the Holy Spirit and the reality behind the ritual John instituted. Joh.1:33
2. John and his followers or even Jesus’ disciples could only at best teach salvation, not secure it.
3. The fact that Jesus did not engage physically in the labor of baptizing, but yet His followers, John’s followers and even John Himself did, implied His superior position with regards to all ministries around Him.
4. We know too, that Jesus early teaching was also similar to John’s. Mat.3:2; cp. 4;17
5. Jews were being called to reversion recovery, which this ritual cried out for.
6. This does not mean that the message of truth was only isolated to the gospel Ph1. Joh.1:19-35; Mat.3:1-3; 11:7ff; 14:3,4
7. Though by necessity in the fact that Israel corporately was in unbelief, the Ph1 gospel appears prominent in both ministries.
8. Though the ministries of Messiah and the Forerunner were distinct in importance and execution, their message/teaching to both believers and unbelievers was still ultimately the same.
9. However, Jesus ministry wasn’t as intent on baptizing as John’s, which language in verse 23 notes.
10. The periphrastic construction of "And John also was baptizing" indicates the consistent emphasis of baptizing during his ministry. Cp. the imperfect use of baptizing in vs.22, which simply denotes the inclusion of baptizing as part of Jesus’ disciple’s ministry.
11. Even though Messiah’s ministry is now in "full swing", the spotlight is focused on John to note his continued faithfulness before God with regard to his own ministry.
12. It emphasizes his integrity to God’s plan for his life, even though his ministry now takes second place to Messiah’s.
13. Even though John’s ministry is subdued in the public eye, it is no less important in God’s eyes as John continues to remain acclimated to his own niche and ministry.
14. The fact that God still supports his ministry is seen in the clause, "and they were coming and were being baptized". vs.23
15. The force of the Greek is that they kept coming and were being baptized.
16. This indicates a continuous flow of Jews who were adhering to John’s teaching, which adherence was symbolized in baptism.
17. The fact that water baptism was essential to John’s ministry coupled with the large crowds assembled provides the logic of his location since/because there was much water there.
18. As John continued running his course, God continued to bring within his periphery positive volition.
19. He maintained his course to the end, hence the reason the author states tersely/shortly that John had not yet been thrown into prison.
20. There was only one major interruption in his ministry; that being the brief period when he was detained by the Jews. Mat.4:12 which harmonizes with Joh.1:43
21. John (author) does not deal with the imprisonment or the death of John the Baptist, since the purpose of John’s gospel is to note that the Baptist fulfilled his ministry of bearing witness to the light (1:6-8), which our verses and the following verses 25-30 indicate.
22. In other words, the explanation given by John in verse 24 could be rendered as stating, "John was still faithfully fulfilling his witness for the end of his Ph2 was not yet complete".

GNT John 3:25 VEge,neto ou=n zh,thsij evk tw/n maqhtw/n VIwa,nnou meta. VIoudai,ou peri. kaqarismou/Å

NAS John 3:25 There arose therefore a discussion gi,nomai (viad--3s; "There arose/came into being") ou=n (inferential conj.; "therefore"; intro. a logical result or inference from what precedes) zh,thsij (n-nf-s; "discussion/debate/dispute/controversy"; used 7x) on the part of John's disciples with a Jew about purification. evk (pabl; "on the part of/out from") Iwa,nnhj (n-descr.gm-s) o` maqhth,j (d.a. + n-ablm-p) V meta, (pg) VIoudai/oj (ap-gm-s; "a Jew") peri, (pg; "about/concerning") kaqarismo,j (n-gm-s; "purification"; used 7x; same Jn.2:6; ref. to ritual washing/cleansing)

GNT John 3:26 kai. h=lqon pro.j to.n VIwa,nnhn kai. ei=pan auvtw/|( ~Rabbi,( o]j h=n meta. sou/ pe,ran tou/ VIorda,nou( w-| su. memartu,rhkaj( i;de ou-toj bapti,zei kai. pa,ntej e;rcontai pro.j auvto,nÅ

NAS John 3:26 And they came to John and said to him, kai, (cc) e;rcomai (viaa--3p; ref. John's disciples) pro,j (pa) o` VIwa,nnhj (d.a. + n-am-s) kai, (cc) le,gw (viaa--3p) auvto,j (npdm3s) "Rabbi, He who was with you beyond the Jordan, r`abbi, (n-vm-s) o[j (aprnm-s+; "He who/the one who") eivmi, (viipfa--3s) meta, (pg) su, (npg-2s) pe,ran (pg; "beyond/other side") o` VIorda,nhj (d.a. + n-gm-s; ref. "the Jordan river") to whom you have borne witness, o[j (aprdm-s+; "to whom") su, (npn-2s; "you yourself") marture,w (vipfa--2s; "have borne witness") behold, He is baptizing, and all are coming to Him." i;de (part.; "behold/pay attention") ou-toj (apdnm-s; ref. Christ) bapti,zw (vipa--3s) kai, (cc) pa/j (ap-nm-p) e;rcomai (vipdep.--3p) pro,j (pa) auvto,j (npam3s)

ANALYSIS VERSES 25-26:

1. At first glance, verse 25 may seem to be out of place.
2. In order to gain insight as to the force behind this verse, it must be interpreted within the immediate context.
3. The word therefore/oun denotes that the immediate preceding verses of John and Jesus baptizing, is the underlying factor behind the discussion.
4. The discussion/debate then relates to two separate ministries pictured as following the same format of application, i.e. water baptism.
5. Verse 26 further confines the point of discussion as relating to the premise that Jesus’ ministry reveals a bigger "draw" of converts in the phrase, "and all are coming to Him".
6. The word purification, which can relate to a ritual cleansing (Luk.2:22; 5:14; Joh.2:6) or to a spiritual cleansing (Heb.1:3; 2Pet.1:9), must also be taken within the context of these verses.
7. Since both John and Jesus institute the ritual of water baptism as part of their evangelistic ministry as a "proof sign" of individual repentance, it becomes technical in verse 25 to refer to all those who have converted to Christianity as overtly manifested by their baptism.
8. There arose therefore a discussion on the part of John’s disciples with a Jew regarding whose ministry is greater, John’s or Jesus’, based on the number of people who are adhering to the individual ministries, which is overtly revealed by the number baptized.
9. It is only under this premise that John’s reply of verses 27-30 make sense within the context of discussion.
10. It is noted that it was John’s disciples that initiated the argument with an individual Jew.
11. Many interpreters have tried to guess whether this Jew was possibly from the Essene community (a community of Jews detached from mainline Judaism and big into purification rituals/ceremonies), or simply a Jew passing by, maybe a follower of Jesus, or even a religious Jew of Jewish leadership.
12. The generic reference to this individual and lack of information demands that it is not the presence of the Jew that is the issue.
13. Rather, the issue is the erroneous thinking with regard to some of John’s disciples in their human viewpoint analysis as to what designates a ministry as great in God’s eyes.
14. The indication is, they were running under STA pride and arrogance in the fact that John the Baptist ministry had a great number of followers and that in itself was what made his and "their" ministry so special.
15. The fact that the argument was initiated on the part of John’s disciples speaks of their arrogant approach to others in this regard.
16. It is the Jew, who was obviously privy to Jesus’ ministry close by and aware of the number of "converts" He was enjoying, that bursts the disciples’ "bubble", sets them off, and sends them running off to their leader.
17. It was under STA anger and human viewpoint readout that they came to John and confronted him.
18. It is revealed in the words they said to John, their lack of understanding and emotional state.
19. Though they address him as Rabbi, which we know means teacher, their assimilation and adherence to his teaching is remiss based on an analysis of their continued remarks:

1. The phrase, He who was with you beyond the Jordan, harks back to the good confession of John and encounter with Jesus in Joh.1:19-34.
2. It is during this period that John both relates the purpose and scope of his ministry (1:19-23, 25-26, 30), and specifically identifies Jesus as Messiah (1:29, 31-34).
3. His disciples then, betray their rejection of John’s teaching in this regard by noting in our passage that they at least have heard his teaching, if not eyewitnesses to this account (cp.vs.28), but failed to recognize the spiritual ramifications of the teaching.
4. This phrase could be modified to say, He who was with you beyond the Jordan – Remember Him?
5. The phrase to whom you have borne witness, recognizes their understanding of John’s fidelity to Jesus, but in context denotes a sarcasm on their part.
6. In other words, it is this person to whom you (John) have devoted your loyalty too, but it is misplaced because look!/behold!, He has copied your ministry by baptizing, and it is becoming greater than yours since all are coming to Him.
7. The word "behold/pay attention" also implies that they don’t think John now is taking his ministry serious enough.
8. The phrase all are coming to Him, indicates two things:

1. Their eyes are on physical "numbers"/warm bodies, in their distorted view of the two ministries.
2. They are operating under their emotions, as this statement is a total exaggeration of the reality.

1. These disciples are a perfect example of those whom may otherwise be under an adjusted communicator, but are operating under their STA’s and not GAPing the teaching offered.
2. Their failure to give the words of their Rabbi their undivided attention and placing the teaching in its proper context of address has now been revealed as seen in their maladjustment to John’s ministry.
3. These types reveal that their eyes are on the physical of life and not on the spiritual reality of Bible doctrine as previously presented by their communicator.
4. They are competitive in nature and will not hesitate to confront those who they regard as not "doing enough" to meet their distorted challenge.
5. They will claim that the loyalties of an adjusted communicator are misplaced and throw out non-spiritual issues to support their claim or distort the issues so as to make their claim look valid.
6. They tend to operate based on emotions and will not align themselves with the teaching of sound Bible doctrine.
7. John the Baptist addresses the "concerns" of his followers by giving the correct Divine viewpoint readout regarding the two ministries vss.27-30.

GNT John 3:27 avpekri,qh VIwa,nnhj kai. ei=pen( Ouv du,natai a;nqrwpoj lamba,nein ouvde. e]n eva.n mh. h=| dedome,non auvtw/| evk tou/ ouvranou/Å

NAS John 3:27 John answered and said, Iwa,nnhj (n-nm-s) avpokri,nomai (viadep--3s) V kai, (cc) le,gw (viaa--3s) "A man can receive nothing, a;nqrwpoj (n-nm-s) Ouv (neg +) du,namai (vipdep--3s +) lamba,nw (comp.inf/pa; "cannot receive/ is not able to receive") ouvde, (adv; used to join to negatives; here in the ascensive use, "not even" +) ei-j (card.adj./an-s; "one thing"; oude + eis = "nothing") unless it has been given him from heaven. eva,n (cs; expresses condition; +) mh, (neg; "unless/except") eivmi, (vspa--3s; periphrastic +) di,dwmi (+supp.ptc/Pf/p/nn-s "it has been given" with emphasis on the "giving") auvto,j (npdm3s) evk (pg; denotes the sourse; "out from") o` ouvrano,j (d.a. + n-gm-s; "the heaven")

GNT John 3:28 auvtoi. u`mei/j moi marturei/te o[ti ei=pon Îo[tiÐ Ouvk eivmi. evgw. o` Cristo,j( avllV o[ti VApestalme,noj eivmi. e;mprosqen evkei,nouÅ

NAS John 3:28 "You yourselves bear me witness, su, (npn-2p +) auvto,j (npnm2p) marture,w (vipa--2p) evgw, (npd-1s) that I said, o[ti (cc; "that"; intro. indirect quote/discourse ) le,gw (viaa--1s) 'I am not the Christ,' Îo[ti;Ð (ch; explanatory; not translated) evgw, (npn-1s; lit. "I myself") Ouvk (neg. +) eivmi, (vipa--1s; "am not") o` Cristo,j (d.a. + n-nm-s) but,' I have been sent before Him. ' avlla, (cc) o[ti (ch; explan.) avposte,llw (circ.ptc/Pf/p/nm1s+ "to be sent with a commission"; lit. "while having been sent") eivmi, (+vipa--1s; denotes the state of "sending" - "is") e;mprosqen (pg; denotes time; "before/in front of) evkei/noj (remote dem.pro./gm-s; "Him/that One"; ref. Christ)

GNT John 3:29 o` e;cwn th.n nu,mfhn numfi,oj evsti,n\ o` de. fi,loj tou/ numfi,ou o` e`sthkw.j kai. avkou,wn auvtou/ cara/| cai,rei dia. th.n fwnh.n tou/ numfi,ouÅ au[th ou=n h` cara. h` evmh. peplh,rwtaiÅ

NAS John 3:29 "He who has the bride is the bridegroom; o` e;cw (d.a. + subs.ptc/p/a/nm-s; "He who has") h` nu,mfh (d.a. + n-af-s; "the bride"; used 7x) eivmi, (vipa--3s) numfi,oj (n-nm-s; "bridegroom"; same as 3:29) but the friend of the bridegroom, de, (cc) o` fi,loj (d.a. +ap-nm-s; "friend/beloved"; used 27x; denotes one with whom there is natural affection) o` numfi,oj (d.a. + n-gm-s) who stands and hears him, o` (dnms + ) i[sthmi (adj.ptc/Pf/a/nm-s; "who stands"; implies a spiritual "standing"; same 1:26,35; modifies "friend") kai, (cc) avkou,w (adj.ptc/p/a/nm-s; "who hears"; modifies "friend") auvto,j (npgm3s; "him"; ref. "bridegroom") rejoices greatly because of the bridegroom's voice. cara, (n-df-s; "joy" +) cai,rw (vipa--3s; "is rejoicing"; idiom to express "great joy/rejoices greatly") dia, (pa; "because") o` numfi,oj (d.a. + n-gm-s; "bridegroom") h` fwnh, (d.a. + n-af-s; "the voice") And so this joy of mine has been made full. ou=n (infer.conj.; "therefore/And so") ou-toj (near dem.pro./nf-s; ref. to the joy of John/B) h` cara, (d.a. + n-nf-s) h` evmo,j (d.a. + adj.--nf1s; "my"; emphasizes one's own property) plhro,w (vi/Pf/p--3s; "full/complete"; "bring to an end")

GNT John 3:30 evkei/non dei/ auvxa,nein( evme. de. evlattou/sqaiÅ

NAS John 3:30 "He must increase, but I must decrease. evkei/noj (remote dem.pro.am-s; "He/that one"; ref. Christ) dei/ (vipa--3s; "must") auvxa,nw (comp.inf/pa; "increase/become more important in status") de, (cc) evgw, (npa-1s) evlatto,w (comp.inf/pmid.; "decrease/diminish in status/become less important")

1. John the Baptist now addresses the human viewpoint thinking of his disciples arriving out of the incidents described in verses 25-26.
2. The method by which John answered/responded to them evolves around four primary issues regarding the two ministries debated in our context:

1. The source of the existence of the ministries (vs.27).
2. The responsibility of John regarding his own ministry (vs.28).
3. The mental attitude of John regarding Christ’s ministry (vs.29).
4. The determining factor for continuing successful ministries for both John and Jesus is contingent upon acclimation to their individual niches as God provides (vs.30).

1. In addition, the reader must keep in mind that the comparison of the two ministries at hand is understood in the light of two completely adjusted communicators; Messiah and His forerunner.
2. John’s initial remarks of vs.27 is designed to both diffuse the immediate situation as well as to blow a gaping hole in his disciple’s erroneous theological stand in this regard.
3. The words John said to them in essence, removes all liability that his disciples have attempted to place upon him regarding the number of followers adhering to the two ministries. (Vs.26d paraphrasing: "Pay attention John, look at the number of followers of Jesus ministry [implied – compared to your ministry]".)
4. This is based on the simple general fact that a man can receive nothing unless it has been given him from heaven.
5. What is true in general (1Cor.8:6; 11:12), by interpretation is true in regards to even the ministries of individual communicators/teachers.
6. The phrase "a man can receive nothing" indicates that the ministry (as headed by the communicator) itself is passive and totally dependent regarding the physical conditions of its existence, including those who enjoin themselves to it.
7. In other words, the energy of the flesh is not the deciding factor as to whether a ministry exists or doesn’t exist, nor does an adjusted ministry have to "crank up" anything to secure followers.
8. The deciding factor that ultimately determines the existence and/or size of any ministry is from God Himself in heaven.
9. The force of the Greek eva.n mh./unless, denotes the condition necessary for man to respond with respect to his ministry.
10. That condition is seen as the followers who have been given to him. (A viable ministry has followers.)
11. It is ultimately up to God, as to the numbers of followers that one can expect in their ministry. 1Pet.5:3
12. The emphasis of "it has been given" (periphrastic eimi with the passive ptc. didwmi) shifts any erroneous notion that quantity is an issue of the ministry, rather the quality of application towards those whom God has apportioned to the ministry should be the focal point.
13. Since that which has been given is from heaven, which implies ownership, it behooves the one responsible receiving those into the ministry, to deal with them appropriately before God.
14. Therefore, the number of servants that God has allotted to His faithful and sensible stewards is dependent upon God and not in and of itself to be a concern of the communicator.
15. Rather, the pressure set before each adjusted communicator is seen in fulfilling the dictates of responsibility under their commission to consistently be prepared to "feed the Master’s sheep" and guide them in strict accordance with Bible doctrine. Joh.21:15-17; Luk.12:42-48; cp. 1Tim.6:17-21
16. John then follows this excerpt of truth by setting himself up as an example of one who has been faithful in his commission in verse 28.
17. John, who entered his ministry a mature adjusted believer, understood clearly God’s plan and purpose for his ministry. Luk.7:28
18. He proclaims to his disciple’s that "you yourselves bear me witness" to his orientation to God’s plan with respect to his ministry.
19. John places the burden of responsibility back upon his disciples with regard to their own orientation to the ministry, which they have become a part of.
20. In other words, he is proclaiming that the blame for their distorted view is on their own heads, as John has been faithful in his teaching.
21. He is stating to them that it is the very words/teaching that I John have said to those in my periphery, which proclaim the purpose and scope of my ministry.
22. John encompasses the entirety of his fidelity to God’s plan for his ministry, under the scope of his "good confession" as recorded earlier by John the author. Joh.1:19-23
23. The clause, "I am not the Christ" recognizes John’s personal orientation as to the scope of his own ministry.
24. It implies his understanding as to the distinct differences with regard to the individual ministries.
25. It further implies his resolve spiritually to not let any individual or his own STA to interfere with regard to God’s plan for his life by falling under approbation, power lust, pride, jealousy, etc.
26. The strong adversative a.lla,/but, proclaims that the vision/focus of John is on his own ministry, not that of Jesus’.
27. This is in light of the fact that John’s ministry was designed to proclaim to Israel the appearance of this very individual, Messiah.
28. The clause, "I have been sent via commission before Him" then proclaims that even though Jesus is on the one hand the basis for John’s ministry, on the other hand it is distinct from John’s and John must never loose sight of his own responsibility in this regard.
29. It is incumbent upon John in fulfilling his own ministry not to "worry" about Messiah’s ministry, but to keep his eyes focused on his "business at hand".
30. Only by remaining focused and laboring in his own niche before God, will John avoid the pitfalls that accompany "meddling" or concerning himself in other’s affairs and successfully fulfill his role in God’s plan. 1Pet.4:15; 2Thess.3:11
31. Therefore, John is telling his disciples that the success of his ministry depends upon his own faithfulness of proclaiming the truth and keeping his eyes on his own ministry, and not on other’s.
32. John continues to teach his disciples by illustrating his own thinking and mental attitude with regard to the ministry of the One whom he has faithfully borne witness (vs.29).
33. The analogy he uses as being the friend of the bridegroom is in total contrast to the derision/contempt with which his disciples see the situation.
34. It further declares that because of the STA led motivations and agendas of the disciples in question, for themselves they have effectively neutralized the very core of what John’s ministry was about. 1Cor.5:6
35. That is, their existing distortion has rendered the whole of John’s teaching as being something that is for personal and physical gain rather than for the spiritual well being for all concerned.
36. The fact that John uses a wedding illustration is ironic, since he himself was celibate, and lived an ascetic lifestyle in the desert.
37. However, this did not make him unfamiliar with the normal course of human events and the realities of weddings.
38. The force of his illustration accomplishes three distinct things:

1. It makes quite clear the prominence of the groom.
2. The groom has a best man that supports him.
3. It gives insight into the emotions of the best man.

1. He, the bridegroom is Christ, while the bride who He has is the racial and regenerate Israel. Mat.9:15; Luk.5:34; cp. Isa.62:5
2. The friend of the bridegroom represents John who stands and hears him and rejoices greatly because of the bridegroom’s voice.
3. In a normal Jewish wedding the best man was an important role and he was responsible for many of the festivities including bringing the bride to the bridegroom.
4. The fact that it is the bridegroom that has the bride, implies John’s orientation to the principle that even those who may adhere to his own ministry are not his possession, but ultimately Christ’s, who received them from the Father (vs.27). Joh.17:2; 9; Heb.2:13
5. Since John is considered to be a friend of the bridegroom, we can ascertain at least two characteristics of John’s personal applications with regard to his life:

1. John was faithful in applying the Doctrine of Separation. Jam.4:4
2. He had natural affection (fi,loj) for Messiah. Joh.16:27 cp. 1Cor.16:22

1. Context and successful fulfillment of his ministry makes understood the fact that John also had agape love.
2. As the best man naturally finds happiness in his friend’s verbal elation of proclamation of love for his bride, so John finds true happiness (+H) because of the bridegroom’s voice.
3. The perfect participle I[sthmi/who stands has an additional nuance of "standing spiritually". Eph.6:11
4. The present participle avkou,w/hears denotes a continuous action even in the present and also looks past the physical and by implication refers to all Jesus had to say to the bride.
5. Since John was only physically and briefly in the company of Jesus, the only way he could really hear Him continuously was through the intake of God’s word.
6. The entire phrase then of "standing and hearing", indicates that John in the physical fulfillment of his ministry adhered strictly in accordance with Bible doctrine as a positive adjusted believer and maintained to the end.
7. Since John’s life and ministry is based on solid biblical grounds, he truly can rejoice greatly because of the bridegroom’s voice.
8. John who was aligned with God’s word had a true appreciation and understanding of the significance of the 1^st Advent.
9. He knew that when Messiah appeared and fulfilled his ministry, God Himself would be perfectly exegeted by Messiah. Joh.1:18
10. In addition to the joy that John felt on behalf of "the Word" being revealed, it also confirmed within John that he too was spiritually on track with his ministry.
11. That is the sense of the sentence, "And so/therefore this joy of mine has been made full/complete.
12. The installation and beginning of Christ’s ministry was the ultimate blessing and vindication for John in time regarding his own ministry.
13. The appearance of Jesus on the scene was the fulfillment of all that John had proclaimed.
14. It was then that John knew beyond a doubt, that he was correctly completing his course before God, and now all he had to due was to maintain to the end and face the death test.
15. Summary of verse 29:

1. It was John’s commission as forerunner, to introduce Jesus to the nation Israel.
2. John was picked for this role in the plan of God based on his fidelity to Bible doctrine in both understanding and application of it.
3. When people began to flock to Jesus, this was the purpose for John’s appearing and work, and it was realized.
4. Jesus appearance and resultant "success" produced in John the mental attitude of +H on two fronts:

1. +H on behalf of fulfillment of God’s plan as seen in Messiah.
2. +H on behalf of himself, as Messiah’s appearance vindicated all that John’s ministry was about.

1. So John in verse 29 provides for his disciples the ingredients necessary to righteously evaluate any ministry, as well as there own.
2. In verse 30, John now addresses the reality of both ministries with respect to their future prospects, both bluntly and succinctly.
3. John, obviously no spiritual dummy, has discernment regarding the STA trip his disciples are on.
4. Understanding that they have approached him under their STA’s is a good indicator that the immediate teaching and accompanying spiritual ramifications of vss.28-29, went unassimilated.
5. As John initially defused any emotional pursuits of the issue as being promoted by his disciples, he now erases any continued preconceived erroneous thinking with regards to his and Jesus ministry.
6. The words, "He must increase, but I must decrease", as applied to the current situation with the disciples, can be rendered with one word, "acclimate!".
7. In other words, he is relating to them that the reality regarding the "size" of ministries is that John’s will get smaller while Jesus’ gets greater, therefore, face reality, "buck up" and get used to it, that’s God’s plan.
8. And what is true for his disciples, John fully understands is true for him.
9. As the best man completes his responsibilities and the groom takes center stage, so must the "forerunner" fade into the background as Messiah continues to complete His course.
10. While John enjoyed "celebrity" status for the time, he understands completely that it is now God’s plan for him to acquiesce/comply with the remainder of his role, submitting to the higher spiritual prerogative/precedence/franchise of the ministry of Christ.
11. The true humility and spiritual greatness of John is seen in his consistent acclimation to God’s plan, in his niche, through out and to the end, evoking a highest proclamation of service by Messiah Himself that is recorded for posterity for eternity. Mat.11:11
12. Applications for adjusted ministries today:

1. A viable ministry is comprised of a communicator (P-T) and those who adhere to the ministry (sheep/students).
2. Even with the most adjusted P-T, this does not mean ipso-facto that all the sheep will GAP the information.
3. You can expect those who, even though may rigorously attend, to be dissatisfied with the direction the church is going.
4. A common grievance given in rationalizing their own spiritual shortcomings is in the form of "church growth".
5. They will claim that something is amiss since the church is not increasing in numbers.
6. These types have their own agenda and ideas of what they think the ministry should promote.
7. They will use other ministries as their "club".
8. When confronted with the spiritual reality regarding the ministry, they may rebel verbally and emotionally.
9. They will target other members in the church who may have similar spiritual fallacies, and together try to substantiate their "misgivings" of their spiritual leaders in a confrontation.
10. Their approach in this regard can have an appearance as if "hey, we are a member of this ministry too", hence we having something to say and you’d better listen.
11. They will also come under the guise of "evangelism" and abuse this principle in attempt to promote their cause.
12. These types are to be dealt with through continued teaching of sound Bible doctrine.
13. If confronted, the spiritual leaders should attempt to first remove the blindness of their STA driven emotions by peacefully but yet salted with doctrine, cause them to see the spiritual reality behind their distorted view.
14. These types who do confront you, should not leave the conversation with any doubt, as to their responsibility to acclimate to the ministry and that the ministry will continue to proceed according to the guidelines of doctrine, whether they acclimate or not.
15. A complete joy and happiness of an adjusted spiritual leader will not be found in the people of the ministry, but in their realization of their own spiritual understanding and application of Bible doctrine in their niche.

GNT John 3:31 ~O a;nwqen evrco,menoj evpa,nw pa,ntwn evsti,n\ o` w'n evk th/j gh/j evk th/j gh/j evstin kai. evk th/j gh/j lalei/Å o` evk tou/ ouvranou/ evrco,menoj Îevpa,nw pa,ntwn evsti,n\Ð

NAS John 3:31 "He who comes from above is above all, ~O (dnms+) e;rcomai (d.a. + sub.ptc./p/dep./nm-s; "He who comes") a;nwqen (adv.; "from above"; same 3:3,7) eivmi, (vipa--3s) evpa,nw (pg/ of place; "above/over"; with numbers "more than"; denotes superior status) pa/j (adj.-gn-p; "all things") he who is of the earth is from the earth and speaks of the earth. o` eivmi, (d.a. + sub.ptc./p/a/nm-s; "he who is") evk (pg; "of/out from"; denotes source of origin) h` gh/ (d.a. + n-gf-s; "the earth") eivmi, (vipa--3s; denotes state of being/"keeps on being") evk (pg) h` gh/ (d.a. + n-gf-s) kai, (cc) lale,w (vipa--3s; "speaks/communicates") evk (pg; "of") h` gh/ (d.a. + n-gf-s) He who comes from heaven is above all. o` e;rcomai (d.a. + sub.ptc./p/dep./nm-s; "He who comes") evk (pg) o` ouvrano,j (d.a. + n-gm-s; ref. 3rd heaven) Îeivmi, (vipa--3s) evpa,nw (pg; "above") pa/j (adj.-gn-p)#

GNT John 3:32 o] e`w,raken kai. h;kousen tou/to marturei/( kai. th.n marturi,an auvtou/ ouvdei.j lamba,neiÅ

NAS John 3:32 "What He has seen and heard, o[j (rel.pro./an-s; "that which/What") o`ra,w (vipf.a--3s; "He has seen") kai, (cc) avkou,w (viaa--3s; "heard") of that He bears witness; ou-toj (near dem.pro./an-s; "of that/this thing"; ref. to that which He sees and hears) marture,w (vipa--3s; "He keeps on bearing witness") and no man receives His witness. kai, (ch) ouvdei,j (card.pro.adj./nm-s; "no man") lamba,nw (vipa--3s; "receives") auvto,j (npgm3s) h` marturi,a (d.a. + n-af-s; "witness")

ANALYSIS VERSES 31-32:

1. There is some debate among interpreters as to whose words are recorded in verses 31-36.
2. Some consider this passage as a continuation of John the Baptist speech, while others regard it as the reflections of the author, John.
3. The context of these verses has overtones of both what Jesus was teaching Nicodemus regarding Himself (vss.11-13), as well as the implications of Jesus’ superiority as expounded upon by John the Baptist (vss.27-30).
4. It appears that our verses are comments by the author, tying together both Jesus’ and John the Baptist’s insight to the superiority of Messiah.
5. His complete superiority to all things including men is based on His origin (vs.31) and content (vs.32).
6. The phrase, "He who comes from above" emphasizes the pre-existence of His deity.
7. John is stating that He is the same One who as "the true light", comes into the world. Joh.1:9
8. The fact that He comes from above indicates that while He was in the world in the form of the hypostatic union, His origin was Heavenly, not earthly as everyone else’s is.
9. Since Messiah is the preincarnate deity of God the Son, this places His perspective as being completely different and superior to those who do not come from above. Isa.55:8-9
10. He is pre-eminent/exalted; superior to everything in existence as seen in the phrases "is above all".
11. Therefore, Christ is totally superior because He as God comes from heaven. Joh.1:1,14
12. This is in total contrast to he who is of the earth.
13. Excepting Christ, all of mankind comes into existence from the earth, are of a physical nature, therefore limited to terra firma and in turn speaks of their citizenship and inhabitance of the earth.
14. Their perspective is limited to that which is "natural" causing their viewpoint to be conditioned by their earthly existence, and their speech is only capable of delineating/describing earthly things. 1Cor.2:14
15. In other words, since mankind is limited to earthly things, he can never rise to another sphere, and certainly cannot achieve the knowledge of heaven.
16. Mankind, apart from intervention of heaven, is bound to the physical via their origination from flesh/the STA and therefore is destined to reflect only earthly realities, viewpoint, etc.
17. Verse 31 places Jesus’ statement of verse 6, "That which is born of flesh is flesh, and ….Spirit is spirit", into the context of Messiah versus mankind.
18. With the coming of the Heavenly One, a new viewpoint is injected into the earthly sphere.
19. Verse 32 makes clear that though verse 31 may be emphasizing the deity of the Son, His complete person is in view.
20. What He has seen and heard refers to the unique knowledge that the Son of God possessed during the incarnation.
21. The perfect knowledge and understanding of the Father is unique to the Son, and no one has seen God or heard His voice in the sense that Messiah had. Joh.1:18; 5:37; 8:38
22. These two verbs combined denote a comprehension, which logically must occur since He bears witness of that, which He has seen and heard.
23. However, they individually are to be taken literally.
24. It is the phrase "He has seen and heard" that both differentiates His deity from His humanity, but also combines them together as one; i.e. the hypostatic union.
25. The perfect tense of has seen/o`ra,w refers to His deity from eternity past to eternity future.
26. This in only true of His deity since His humanity did not come into existence until time, and there is no record of His humanity experientially ever "seeing" God even during the incarnation.
27. The verb heard/avkou.w is an aorist tense and refers to the point of time of the incarnation, hence enter the humanity of Christ.
28. While Christ in His humanity never "saw" deity, it did "hear" God and that perfectly.
29. Whether it was through direct revelation (Mat.3:17; Joh.2:24,25), via God the Holy Spirit (Joh.3:34) or through the intake of Bible doctrine (Luk.2:52), His hearing/seeking was always with a perfect readout in regard to God and His plan (Joh.5:30).
30. As the 2^nd member of the God-head and of heavenly origin, He was God and with God, therefore had a perfect comprehension of God.
31. His humanity being of earthly origin however, comprehended God through hearing God.
32. But it is the combination of His deity/seen and humanity/heard that sets Him apart from the rest of the human race.
33. For His humanity to enjoy the same elevation as His deity, 2 things had to transpire:

1. The hypostatic union.
2. His humanity had to be at all times in perfect harmony with Deity and divine viewpoint during the incarnation and kenosis.

1. His humanity was in no way influenced by human viewpoint.
2. What was always true of His deity, becomes true of His humanity.
3. As a result of Him being God and maintaining in His humanity perfect harmony experientially with His deity , His humanity is above all. (His deity must of necessity always be above all.)
4. As a result of the above, God has exalted Him above all, given Him a name above all and will bring all things into subjection to Him.
5. Jesus Christ, both in His deity and humanity possessed a knowledge and understanding of God that no one else has ever possessed.
6. The phrase, "and no man receives His witness" is not to be taken in an absolute sense (vs.33a), but refers again to mankind in general just as Joh.1:11 cp. 12.
7. The reason that man does not receive the witness of the perfect exegete of the truth is:

1. The love darkness and hate the light.
2. Their deeds are evil and they don’t want them exposed.
3. They are locked into earth and its viewpoint.

41. Apart from Divine intervention, +V and Bible doctrine, you will espouse human viewpoint including, anti-grace, legalism, antinomic, religionism, materialism, hedonism (pursuit of pleasure), revenge, lasciviousness, etc.

GNT John 3:33 o` labw.n auvtou/ th.n marturi,an evsfra,gisen o[ti o` qeo.j avlhqh,j evstinÅ

NAS John 3:33 "He who has received His witness has set his seal to this, o` lamba,nw (d.a. + subs.ptc./a/a/nm-s; "He who has received") auvto,j (npgm3s; "His"; ref. Christ) h` marturi,a (d.a. + n-af-s) sfragi,zw (viaa--3s; "to set or secure by putting a seal upon/authenticate/confirm/attest"; used 14x) that God is true. o[ti (conj.; intro. indir. discourse; "that") o` qeo,j (d.a. + n-nm-s) eivmi, (vipa--3s) avlhqh,j (a--nm-s; "true/truthful/confirmed honesty/real or reality/without falsehood or deception")

GNT John 3:34 o]n ga.r avpe,steilen o` qeo.j ta. r`h,mata tou/ qeou/ lalei/( ouv ga.r evk me,trou di,dwsin to. pneu/maÅ

NAS John 3:34 "For He whom God has sent ga,r (cs; explanatory) o[j (-rel.pro./am-s) o` qeo,j (d.a. + n-nm-s) avposte,llw (viaa--3s; "to send with a commission"; ref. Christ) speaks the words of God; lale,w (vipa--3s) to. r`h/ma (d.a. + nanp;"thewords/proclamations/teachings/ doctrines"; that which has been uttered with definate meaning) o` qeo,j (d.a. + n-gm-s) for He gives the Spirit without measure. ga,r (cs; explan.) di,dwmi (vipa--3s) to. pneu/ma (d.a. n-an-s; "The Holy Spirit") ouv evk me,tron (neg. + prep. + n-abl.n-s; an instrument for measuring; a standard; by measure or measured out; lit. "not a limit/source of measure i.e. "without measure or He gives fully")

ANALYSIS VERSES 33-34:

1. Verse 33 confirms that the "no man receives His witness" of verse 32 is not universal in application.
2. There are in fact, exceptions to this general truism and He who has received His witness become part of a limited minority of mankind.
3. It is obvious that some men had received His witness including John the Baptist and to some extent His disciples.
4. The aorist participle of He who has received/o` lamba.vnw refers to the response of all +V to Jesus’ witness to the truth.
5. It is the act of +V accepting the truth that makes a statement and validates concretely that God is true.
6. This is the force of the aorist tense of the verb has set/affixed his seal/sfragi.zw.
7. To receive the witness of Jesus, which begins specifically with the truth of salvation Ph1 as He proclaimed it, is a validation of the integrity of God’s plan in this regard.
8. What is true for Ph1 gospel is also true for Ph2.
9. To accept the witness of Jesus is to accept the witness of the Father and to not accept His witness is to reject the witness of God. Joh.5:30-38
10. In the ancient world, the seal was used primarily for:

1. To secure/seal and protect something.
2. To denote ownership.
3. To validate/authenticate/guarantee that to which one affixes their seal.

1. Therefore, when one set his seal to a document, he was validating that the document and it’s content was guaranteed to be from him and by him.
2. When one believes in Jesus for salvation, they affix their name on the proposition that what God has said about Him is true.
3. In addition, as you continue to advance spiritually in doctrine, you declare God to be true.
4. The believer affixes his/her seal to all Divine viewpoint as they grow in grace.
5. Those on the other hand who reject His witness call God a liar. 1Joh.5:10
6. –V refuses to put their "stamp" of approval on His plan.
7. The most common use of the verb "to seal" is of God marking out and securing His people. Joh.6:27; Eph.1:13; 4:30; 2Cor.1:22
8. The seal and document etc. mean that "I absolutely stake everything on the contents (witness) and have complete confidence in that to which I have placed my mark".
9. Jesus, who bore witness as no other, is the faithful and true witness par excellence. Heb.1:1,2; Rev.1:5; 3:14
10. Those who accept His witness enjoy the full measure of Divine blessing.
11. In verse 34 the author gives explanation for the veracity of the witness of Christ that +V receives setting claim that God is indeed true.
12. The basis for His witness and the integrity behind it’s veracity centers around two primary issues of Jesus ministry:

1. His origination and commission as Messiah, "For He whom God has sent".
2. The content of His teaching, "speaks the words of God".

1. God is God the Father who as the designer of the plan for salvation, is the agent of the God-head responsible for providing the Savior for mankind. Joh.3:16
2. The One whom He sent is the executioner of His plan, specifically the 2^nd member of the God-head, God the Son, in union with the humanity/person of Jesus Christ.
3. The aorist tense of has sent/avposte.llw centers on the incarnation at the first advent and denotes that Jesus was divine in origin and nature.
4. The integrity of His mission as Messiah depended upon His humanity maintaining His divine status, through acclimation and orientation to a niche of humility and passion, and through complete obedience to God’s directive will for Him in His role as a suffering Messiah. Joh.5:30; 8:28; Rom.5:19; Heb.5:8
5. Proof that His divine status remained intact during His ministry was reflected in the fact that His teaching was always a reflection of perfect Divine viewpoint. Joh.12:49; 14:10
6. The fact that He "keeps on speaking" (p/a/ind. of lale.w) the words of God, confirms that there has not and never will be a time in the existence of Christ’s humanity, inclusive of the 1^st advent and now in His glorified state that He will speak anything less than perfect truth. Rev.19:13
7. The words that He speaks are the very words of Bible doctrine that He assimilated in His humanity, which reflected perfectly the understanding of God’s plan that His deity has "seen" (vs.32).
8. The author John places the words of Jesus on par and equal with the OT Scriptures.
9. Jesus’ words as recorded in the 4 Gospels includes reference to and quotes of the OT and therefore bears witness to that body of truth.
10. As the OT is a perfect reflection of God and His plan with written words, so is Jesus’ humanity in spoken words.
11. Jesus further spoke of things He could not teach His followers then, but would be revealed later. Joh.16:12-13
12. Instead of personally teaching them in this regard, the Holy Spirit would reveal the doctrine to them.
13. Also the Holy Spirit would have to give His disciples a refresher course on Jesus’ teachings. Joh.14:26
14. The final phrase of verse 34, "for He gives the Spirit without measure" is John’s concluding explanation as to the proof of veracity behind Jesus’ witness.
15. The verb "He gives" in context can either have the subject as the Father or He whom He sent, that is:

1. The Father gives the Spirit to the Son without measure.
2. The Son gives the Spirit to believers without measure.

1. The problem is that only the first statement of 37A is absolutely true, since the Son had to ask the Father to "give/di,dwmi" believers the Spirit. Joh.14:16, 26
2. In addition, the primary theme of our immediate context evolves around Christ’s witness.
3. It is based on His witness that +V accepts that declares the veracity of God.
4. The veracity is also substantiated through Christ fulfilling His course as Messiah and as seen in His speech, both a part of His witness.
5. To maintain the flow of Christ’s witness then, it best fits to render the final phrase as "the Father gives the Son the Spirit without measure.
6. This is further supported by the immediate following comment in verse 35 that the Father "has given all things into His hand".
7. The force of our statement at hand is to denote that the Holy Spirit was given to Jesus through out His ministry as additional proof of the veracity of His witness.
8. Jesus possessed the Holy Spirit in a way that was unique to Him, and in a superior way to even the greatest believers of the OT.
9. During the OT and the age of Israel, the H.S. could come upon believers to enable them to perform various activities, including revelation and writing of Scripture, performing miracles, fighting, etc.
10. However, there was no sense in which God the H.S. was considered to "remain" with any believer in a permanent state. Psa.51:11
11. OT believers, including Jesus’ disciples during the 1^st advent, had to ask for the H.S. Luk.11:13; cp. Joh.7:39
12. Not until the day of Pentecost, the beginning of the Church age, were believers able to cease asking for the H.S. Act.2:3-4 cp. Jam.4:5
13. Jesus was the exception to this function of the permanent abiding of the Spirit as the mark of the beginning of His ministry proclaimed. Joh.1:32
14. From that point on, the Spirit remained with Christ and remains even in His glorified state. Act.1:2 cp. Mat.28:18-20; Mar.16:14-20
15. The Father giving the Son the Spirit in this unrestricted sense makes Him superior to all that have gone before (or since).
16. It was this unbroken fellowship of the Son with the Spirit that allowed the Spirit to also bear witness to the veracity of Christ’s ministry. 1Joh.5:8
17. The Spirit was God’s "eyewitness" to account for the veracity/fidelity of Jesus’ ministry from its inception ("the water" baptism by John when the H.S. descended) through His final act of bearing sins on the cross ("the blood" of 1Jn.5:8), which all three entities (H.S., ministry and work on the cross) are in agreement.
18. Since it is God the Holy Spirit that is the ultimate author of all BD, it was also necessary for this unique ministry to exist in order for Jesus to speak the words of God on a level equally authoritative as any previous revelation of God. Eph.6:17; 2Pet.1:21
19. The depth, superiority and witness to the truth in His ministry are keyed to His unique relationship with the Spirit.
20. Therefore, to "receive" the words of Jesus is to receive the words of God the Father (that God is true), God the Son (He whom God sent speaks the words of God) and God the Holy Spirit given to Him without measure.

GNT John 3:35 o` path.r avgapa/| to.n ui`o,n kai. pa,nta de,dwken evn th/| ceiri. auvtou/Å

NAS John 3:35 "The Father loves the Son, o` path,r (d.a. + n-nm-s) avgapa,w (vipa--3s) o` ui`o,j (d.a. + n-am-s) and has given all things into His hand. kai, (cc) di,dwmi (vira--3s) pa/j (ap-an-p) evn (pL) auvto,j (npLm3s) h` cei,r (d.a. + n-df-s; "hand"; figuratively used to express the activity of "control/power/authority" - of God's agency as creator [Act.7:50], ruler [Act.4:28], helper [Luk.1:66], judge [Act.13:11])

GNT John 3:36 o` pisteu,wn eivj to.n ui`o.n e;cei zwh.n aivw,nion\ o` de. avpeiqw/n tw/| ui`w/| ouvk o;yetai zwh,n( avllV h` ovrgh. tou/ qeou/ me,nei evpV auvto,nÅ

NAS John 3:36 "He who believes in the Son has eternal life; o` pisteu,w (d.a. + subs. ptc/p/a/nm-s; "He who believes") eivj (pa) o` ui`o,j (d.a. + n-am-s) e;cw (vipa--3s) aivw,nioj (a--af-s; "eternal/everlasting") zwh, (n-af-s) but he who does not obey the Son shall not see life, de, (cc/ch) o` avpeiqe,w (d.a. + subs.ptc/p/a/nm-s; "he who does not obey/to be disobedient/disbelieve [Act.14:2]) o` ui`o,j (d.a. + n-dm-s) ouvk o`ra,w (neg. + vifd--3s; "will not comprehend through physical participation") zwh, (n-af-s) but the wrath of God abides on him." avlla, (ch) h` ovrgh, (d.a. + n-nf-s; "the wrath/anger/indignation"; the culmination of judgment in an outpouring of the stored up anger of God towards the unbeliever via eternal separation in the Lake of Fire) o` qeo,j (d.a. + n-gm-s; subjective gen. produces the action of the noun it describes; God produces righteous anger/wrath) me,nw (vipa--3s; "abides/dwells/remains") evpi, (pa) auvto,j (npam3s; ref. "he who does not obey")

ANALYSIS VERSES 35-36:

1. John concludes this portion of his narrative by describing the outcome of Messiah’s witness as it relates to Christ (vs.35) and the resultant consequences as it relates to mankind (vs.36).
2. The word loves/avgapa.w refers to the Divine attribute of deity as it applies from God the Father to the Son in hypostatic union.
3. Though Christ can be described according to His two natures, He is never viewed as two separate individuals, but one person, fully human and fully divine.
4. Specifically it is the Father’s love that stems from His sovereignty as "the planner" as it centers on the Son.
5. As God’s +R and +J demand, though His love is expressed, its benefit/profits are contingent upon the object of love reciprocating in a positive way towards Him.
6. Otherwise, the object of His love falls under His wrath.
7. In order for the Father’s love to be realized by His uniquely begotten Son, it demanded that the Son fulfill His mission as Messiah through complete and perfect obedience to the Father in all things.
8. Since all members of the God-head share the same attributes including love, they are united with respect to the Plan.
9. Obviously then, the Father loved the pre-incarnate Son from eternity past as they both enjoyed the same essence, viewpoint, etc.
10. The Father "fully" loves the God/man, not only that they continue to share the same essence as deity, but because Jesus Christ always adhered to the viewpoint of His Father. Joh.5:19-20
11. Jesus claims to enjoy the love and fellowship of the Father based on His perfect obedience to every aspect of God’s plan for His life including the ultimate sacrifice. Joh.10:17
12. The reality that the person and work of the Son was perfectly completed is proven because the Father has given all things into His hand.
13. As true Deity and glorified humanity, Jesus has been given the Father’s full authority to administer God’s plan.
14. For example His authority extends to:

1. Life – Joh.5:25
2. Judgment – Joh.5:22,27
3. Resurrection – Joh.5:21
4. Salvation – Joh.6:37
5. The nations – Rev.19:15
6. Angels and demons – Col.1:16
7. The Church – Col.1:18
8. The world and all it contains – Joh.17:2; Psa.2

1. So all things include things visible and invisible, in heaven and on earth.
2. He who created "all things" sustains and upholds all things. Heb.1:3; Eph.1:20-23
3. The love of the Father for the Son is expressed as reward for "perfect" service as seen in Christ’s exaltation and bestowment of a superior name that is above every name. Phi.2:9
4. Because the Son is the absolute focal point of the POG, and rightly so since He is the "image of the invisible God, men must come to grips with the fact that failure to acclimate to Him is a failure to acclimate to God. Col.1:15
5. Verse 36 demonstrates the Son’s preeminence of vs.35 by establishing that salvation is by believing in Him.
6. The most important thing anyone can possess is eternal life.
7. John once again, as previously recorded in His gospel declares that He who believes in the Son has this eternal life. Joh.1:12; 3:15, 16, 18
8. To clear any misunderstanding, John simple uses the title "the Son" to emphasize that it is the complete person of Messiah as God/man that the faith must be exercised towards.
9. We have seen that eternal life is imputed under a new birth in the form of the human spirit. Joh.3:3-5
10. We notice that the eternal life that the believer has is the present possession of the one believing (p/a/I – e;cw; "keeps on having").
11. There is no mention of good works for Ph1 salvation. Ti.3:5
12. It is based on believing in Christ only.
13. We have seen that the work of Christ on the cross frees God to provide salvation to the whole world. Joh.3:15-17
14. But each man must "obey" the gospel by believing in Him.
15. John then follows this positive affirmation with a negative to show the only alternative to believing.
16. The alternative is stated in a context of disobedience and unabashidely proclaims that he who does not obey the Son shall not see life.
17. Rather than use a "faith" word to illustrate –V (not pisteuo), John addresses the unbeliever as one who is spiritually antinomian/lawless and rebellious.
18. No matter how pious/godly, moral or humanitarian an unbeliever may appear, in God’s eyes they hate the Son and choose rather to serve darkness. Joh.3:19; cp. 2Cor.6:14; Mat.23:28
19. Since unbelief and disobedience go hand in hand, by application what is true regarding the unbeliever is true for the believer that rejects Ph2 gospel operating under their STA’s. Rom.6:17-19
20. However, it is the ultimate act of disobedience in view in our verse that declares there is no future prospect for the unbeliever to enjoy any of the benefits of life that the believer will.
21. Instead of the individual falling under God’s love through faith in Christ (Joh.16:21), they will experience the complete contrast of His love called here the wrath of God.
22. Unbelief carries with it the supreme penalty of eternal condemnation.
23. Unlike their believing counterparts they have wrath hanging over their heads and will not see Ph3 life, but eternal death. Joh.5:24 "..has passed out of "eternal" death into "eternal"life."; cp. Rom.6:23
24. As the present tense of "has" eternal life declares it’s possession for the believer "right now" in time, so the present tense of "abide" declares that the unbeliever possesses the wrath of eternal condemnation on him, "right now" in time. Joh.3:18
25. As judgment occurs in time (Joh.3:19), its results will be manifested in a display of God’s absolute Justice and sentencing under "righteous anger", towards all those who revolt against Him (Ph1), spurning His love.
26. This verse alone is the essence of Ph1 gospel and should provide adequate motivation for men to accept the Son as their Savior.