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John Phillips · Citado em PreceptAustin
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Phillips - We recoil in horror at the zeal for the virgin Mary that led Alfonso Maria dei Liguori to write in his book, The Glories of Mary (1750): "Mary so loved the world that she gave her only begotten Son." (Quoted by T. C. Hammond, The One Hundred Texts, London: The Society for Irish Church Missions, 1939, p. 18.) No, indeed. It is God Who thus loved the world....This is love that is stronger than death, the love that will not let me go, the love that many waters cannot quench, the love that suffers long and is kind, the love that never fails, the love that passes knowledge. (Borrow Exploring John page 70) D A Carson - The world (kosmos) is so wicked that John elsewhere forbids Christians to love it or anything in it (1 Jn. 2:15–17). There is no contradiction between this prohibition and the fact that God does love it. Christians are not to love the world with the selfish love of participation; God loves the world with the self-less, costly love of redemption. (Borrow The Gospel according to John) J C
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Phillips comments that "The only man who could boast a record like that (of Nicodemus) was Saul of Tarsus (Philippians 3:4-6). But after he came to Christ Paul evaluated all those things as "confidence in the flesh" (Philippians 3:4)." (Borrow Exploring John) Have you ever heard the old spiritual "Everybody talkin' about heaven ain't goin' there"? John
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Phillips - Nicodemus was rich, respected, religious. He was a ruler. But somehow none of these things brought the peace and joy for which he longed. Maybe this new prophet had some insights along these lines. So it was that Nicodemus, as fine a specimen of the natural man as we could wish to find, put his pride in his pocket and sought a private interview with the young preacher. (Borrow Exploring John) Leon Morris on why at night - This is usually taken to be due to fear (so, for example, Michaels) or at least to a careful regard for people’s opinions. Nicodemus was a prominent man; since he was “Israel’s teacher” (Jn 3:10) it would never do for him to commit himself to the unofficial Teacher from Galilee, not at any rate until and unless he was absolutely sure of his ground. If this is the explanation of the night visit it is not without its interest that Jesus says nothing in condemnation. He was content to receive Nicodemus just as he was. But it is not at all certain that the reason for the night visit was fear. The Pharisee may have chosen this time in order to be sure of an uninterrupted and leisurely interview. During the day Jesus would be busy and there would be crowds (crowds of common people!). Not so at night. Then there could be a long, private discussion. Others associate the late visit with the rabbinic commendation of those who pursued their studies into the night hours (ED: IT WAS COMMON IN JESUS' DAY FOR RABBIS TO SPEND HOURS OF DARKNESS TALKING AND DISCUSSING THEOLOGY -- IS THIS TRUTH SOMEWHAT IRONIC? THEY WERE SEEKING SPIRITUAL LIGHT AT NIGHT BUT REMAINED IN SPIRITUAL DARKNESS WITHOUT BELIEF IN JESUS!). Perhaps most scholars today think that the words should be taken symbolically. Jesus is the Light of the world (Jn 8:12+), and it was out of the (spiritual) darkness in which his life had been lived that Nicodemus came to the light. It would be quite in his manner for John to have more than one of these meanings in mind. (Borrow The Gospel according to John page 210) Criswell on why at night - (1) his fear of criticism; (2) his desire for a private conference before committing himself to Jesus; (3) his desire for uninterrupted conversation; or (4) his lack of opportunity during the day (cf. Jn 7:50). It should not be overlooked that "night" has a foreboding significance in this Gospel (cf. Jn 9:4; Jn 11:10; Jn 13:30; Jn 19:34) (Believer's Study Bible) Our search for truth is hindered by The darkness of the night, Until the Bright and Morning Star Reveals His brilliant light. —Sper NICODEMUS WAS SINCERE BUT SINCERELY LOST! Lost is used in the figurative sense indicating that Nicodemus was not yet born again, not yet regenerate, not yet saved as we commonly say today. One has to first understand the "bad news" that they are lost (dead in their trespasses and sins - Eph 2:1+) before they can appreciate the "good news" that Jesus saves. (What does it mean to be spiritually lost?) Rabbi, we know that You have come from God as a teacher - NLT = "God has sent you to teach us." Nicodemus recognized Jesus was not a mere man from Galilee. And he was not alone for he uses the plural "we" which he is speaking of other men of his esteemed class (cf "we" in Jn 9:31+). Have come is in the perfect tense signifying permanence or abiding presence. Observe Nicodemus (and some other religious leaders) has the insight to recognize this obscure Galilean peasant Jesus as (1) Rabbi, (2) come from God and (3) a teacher (not THE teacher). Paul Apple comments on Nicodemus' :"Complimentary Commencement (1) Granting Professional Respect -- “Rabbi” (2) Appreciating Authoritative Doctrine -- “we know that You have come from God as a teacher” (3) Recognizing Divine Power -- “for no one can do these signs that You do unless God is with him." (John Commentary) Regarding Jesus as a teacher from God, Scottish philosopher and theologian James Stuart once said that “The teaching of Jesus has had a power and an effect with which the influence of no other teacher can even for a moment be compared." For Nicodemus to address Jesus as Rabbi "was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in John 1:19-24+." (Robertson) So here Nicodemus calls Jesus Rabbi out of respect (even as Andrew and John who would become his disciples - Jn 1:38+) and and in another nighttime setting Judas betrays Jesus calling Him "Rabbi" (Mt 26:25, Mt 26:49, Mk 14:45)! Same Name, two diametrically opposite destinies. Calling Jesus Rabbi or even Lord (see Mt 7:21-23+) does not result in salvation. It is only by believing fully in one's heart and soul that He is from God and that He is God that results in salvatio n (Ro 10:9-10+). Nathanael's recognition of Jesus was greater than that of Nicodemus for he acknowledged Him as “Rabbi, You are the Son of God (Mk 1:1+); You are the King of Israel.” (Jn 1:49+) Rabbi (4461)(rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8) The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8 Jesus forbade His disciples to desire to use it ("do not be called Rabbi"). " (Was Jesus a rabbi?) Rabbi - 15x in 15v - Matt. 23:7; Matt. 23:8; Matt. 26:25; Matt. 26:49; Mk. 9:5; Mk. 11:21; Mk. 14:45; Jn. 1:38; Jn. 1:49; Jn. 3:2; Jn. 3:26; Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8. Not found in the Septuagint. See Wikipedia on Rabbi. Gibrant on Rabbi - Theologians were held in such high regard that according to Talmudic tradition even King Jehoshaphat addressed them as “my father, my teacher, my lord.” Since the scribes were generally addressed as rabbi in the presence of others, it gradually became a term used for those who had completed their studies and were ordained teachers of the Law. With regard to the New Testament use of rabbi the suffix lost its specific force by the middle of the First Century A.D.; hence, it became a courteous title of address (ibid.). As such it was applied to John the Baptist in John 3:26. (Complete Biblical Library Greek-English Dictionary) Zodhiates - This was introduced as a title into the Jewish schools under a three-fold form, Rab, as the lowest degree of honor; Rab with the first person suffix i, Rabbi, my master, with higher dignity; and Rabboni, meaning my great master, the most honorable of all. This was publicly given to only seven persons, all of the school of Hillel and of great eminence.... In the days of Christ the title (RABBI) was misused by Jewish teachers in that they used it to require implicit obedience to their decisions and traditions and words rather than to those of the law and the prophets. Our Lord charged the Jewish scribes and Pharisees with being very fond of this presumptuous title, but commands His disciples not to be called Rabbi in the Jewish acceptance of the word (Matt. 23:7, 8). Although the title Rabbi was often given to the Lord Jesus, we do not find that He ever rebuked those who gave it to Him because He was in truth the Teacher sent from God, even that great Prophet who should come into the world, and of whom the Lord had said by Moses in Deut. 18:18, 19: "It shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." (Borrow The Complete Word Study Dictionary: New Testament) Teacher (1320)(didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught or at least that is the desired goal. Didaskolos in John - Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16. Didaskalos is the usual translation of the Hebrew word Rabbi (see Jn 1:38+, cp the Aramaic word for teacher = Rabboni in Jn 20:16+), a term which in Jesus' day described those who were acknowledged as authorities on the Old Testament and were teachers of divine truth. Didaskalos refers to Jesus (the Master Teacher) in 41 of 58 NT uses. Twice Jesus calls Himself Teacher (Mt 26:18, Jn 13:13-14+). He is referred to as Teacher by His disciples (Mk 4:38+; Mk 9:38+; Mk 13:1+; Lk 7:40+; Lk 21:7+), by the Pharisees (Mt 8:19, 12:38), by Pharisees and Herodians (Mt 22:16); Sadducees (Mk 12:19+), a teacher of the law (Mk 12:32+), Jewish deceivers (Lk 20:21+); the rich young ruler (Lk 18:18+), tax collectors (Lk 3:12+) and His friend Martha (Jn 11:28+). As an aside someone has said our great Teacher writes many of His best lessons on the blackboard of affliction. Richards writes that "Jesus’ teaching focused on shaping the hearers’ perception of God and God’s kingdom, and thus it dealt with the implications of a personal relationship with God. In John’s Gospel, much of Jesus’ public instruction focused on himself and his own place as Son of God." Mounce makes the point that when the Jewish leaders called Jesus "Teacher", they may not have been sincere "For instance, in Lk 10:25+ an expert in the law comes to test Jesus and calls him didaskalos. However, attempts to expose him as a pretender to the title of teacher are unsuccessful and therefore serve to endorse his status as rabbi (Mt 22:46; Mk 12:34+; Lk 20:39+). (Mounce's Complete Expository Dictionary of Old & New Testament Words) And although Jesus was frequently called Teacher, C S Lewis makes the point that He was far more that just a Teacher "I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God." That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God (Mk 1:1+); or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon, or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. (Mere Christianity - online without restrictions or here) For (gar) is a term of explanation which always begs the question "What is the writer explaining?" In context Nicodemus is explaining how he can be so certain that Jesus is from God as a teacher. No one can do these signs that You do - So the main indication that Jesus is from God are the signs He does. Which specific signs John does not tell us. Here the signs were beginning to accomplish in Nicodemus (who becomes born again) God's objective which summarized by John in Jn 20:30-31 - "Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ (THE MESSIAH), the Son of God; and that believing you may have life in His Name (cf Mt 1:21+)." While Nicodemus words sound as if they are moving in the right direction of seeing in Jesus a genuine divine activity and an admission that Jesus is from God and does the works of God, these things are not enough and Jesus does not commend him for his positive beliefs. As we saw in John 2:23-25+ Jesus sees hearts of men and discerns superficial, non-saving faith from genuine, saving faith. John
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Phillips - In seeking to ascertain the Lord's meaning we must observe the law of historical propriety. We must ask ourselves, "What would Nicodemus understand by these words?" Obviously he would not read Christian baptism into them because the Lord had not yet instituted that ordinance nor would he do so for several years. Water and the Spirit. Who had been hammering at the conscience of Israel, seeking to prepare the people for the coming of king and kingdom, using those very two words? John the baptist, of course. Nicodemus would think at once of John's words, "I indeed baptize with water, but there comes one who will baptize you with the Spirit." That is the key to this otherwise cryptic statement. (Borrow Exploring John) Bible Knowledge Commentary: The “water” refers to the repentance ministry of John the Baptist, and the “Spirit” refers to the application by the Holy Spirit of Christ to an individual... (this) view has the merit of historical propriety as well as theological acceptability. John the Baptist had stirred the nation by his ministry and stress on repentance (Mt 3:1-6). “Water” would remind Nicodemus of the Baptist’s emphasis. So Jesus was saying that Nicodemus, in order to enter the kingdom, needed to turn to Him (repent) in order to be regenerated by the Holy Spirit. (See Bible Knowledge Commentary - Page 281) (6) Jesus used the OT imagery of “water” and “wind” to refer to the work of God from above (Isa 44:3-5; Eze 37:9, 10). Charles Swindoll - The ministry of John the Baptizer was well-known to everyone in Jerusalem, including this rabbi. John called Jews to a “baptism of repentance” in which Jews were to come to God as if for the first time, like Gentile converts. But remember—John’s baptism was only a symbol of new life (Jn 1:31-33); the baptism of Jesus is a baptism of actual life...abundant life, spiritual life, life made possible only through the Holy Spirit. Furthermore, connecting the concepts “born anōthen” and “born of water and the Spirit” should have sparked the rabbi’s memory of a familiar Old Testament promise in (Ezekiel. 36:24-28) (Borrow Insights on John ) Steven Cole favors an interpretation not specifically mentioned in the list above - Since Jesus reproaches Nicodemus for not understanding these things Jn (3:10), He was probably referring to the promise of Ezekiel 36:25-27: "Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." Ezekiel predicted a time when God would cleanse His people from their sins and give them a new heart and new spirit and put His Spirit within them so that they would walk in obedience to His Word. That promise was fulfilled in Jesus when He ratified the New Covenant with His blood and sent the Holy Spirit to dwell in all that believe in Him. Nicodemus, who knew the Old Testament, should have connected Ezekiel’s prophecy with Jesus’ words (Jn 3:3), “Unless one is born again he cannot see the kingdom of God.” John
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Phillips points out "Water and the Spirit. Whatever else the words mean, they had a meaning that Nicodemus could appreciate, apprehend, and appropriate. The Lord was not trying to be mystical and obtuse. He was trying to lead Nicodemus into the experience of the new birth. The Lord was answering the question how. He was not concealing truth but revealing truth." (Borrow Exploring John) he cannot enter into the kingdom of God - Jesus repeats the warning in Jn 3:3 substituting enter for see, which are parallel descriptions, for logically only one who enters can see the kingdom. PASSAGES THAT DESCRIBE ENTERING THE KINGDOM OF GOD/HEAVEN Take a moment and read these 16 passages, asking the Spirit to give you illumination and you will have a better sense of what Jesus meant by entering the Kingdom of God (or Heaven) and who can and cannot enter it. Note that all but one are spoken by Jesus. Jesus repeatedly describes wealthy as an impediment to entrance into the Kingdom of God. Nicodemus was a wealthy man. Most Americans are considered "wealthy" by the rest of the world! (Mt 5:20) “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. (Mt 7:21) “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Matthew 18:3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Matthew 19:23 And Jesus said to His disciples, “Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Matthew 19:24 “Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” Matthew 23:13 “But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in. Mark 9:47 “If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, Mark 10:15 “Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.” Mark 10:23 And Jesus, looking around, *said to His disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!” Mark 10:24 The disciples were amazed at His words. But Jesus answered again and said to them, “Children, how hard it is to enter the kingdom of God! Mark 10:25 “It is easier for a camel to go through the eye of a needle than for a rich ma n to enter the kingdom of God.” Luke 18:17 “Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.” Luke 18:24 And Jesus looked at him and said, “How hard it is for those who are wealthy to enter the kingdom of God! Luke 18:25 “For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” John 3:5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. Acts 14:22 strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” We Can't But God Can Unless one is born of . . . the Spirit, he cannot enter the kingdom of God. —John 3:5 Today's Scripture:John 3:1-16 Pastor Craig was having an intense conversation at a health club with Jacob, a man he had befriended. It started after Jacob climbed onto the exercise bike beside him. Craig asked, “Are you going to see the movie The Passion of the Christ?” “No!” came the quick response. As the two men pedaled side-by-side, they had a half-hour discussion about the purpose of Jesus’ death. When they parted, Jacob said, “I still don’t think I’ll see the movie.” Craig felt frustrated. Nothing would please him more than to see Jacob open his heart to Christ. But he could see no evidence that Jacob would ever budge. As believers in Jesus, we sometimes become frustrated when people who are not believers refuse to trust in Him. When that happens, we must remember that our role is to obey the command to tell others about Christ; the Holy Spirit’s work is to convict and save them. People need to be born of the Spirit (John 3:5,7); we can neither believe for them nor redeem them. He is the One who convicts of sin, forgives, and imparts new life from above. We are powerless to do more—except pray. Lord, help me make my witness clear And labor faithfully, So friends and neighbors turn to Christ Through what they hear from me. —Anon. We plant the seed; God gives the harvest. John 3:6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit NET John 3:6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. GNT John 3:6 τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. NLT John 3:6 Humans can reproduce only human life, but the Holy Spirit gives birth to spiritual life. KJV John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. ESV John 3:6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. NIV John 3:6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. ASV John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. CSB John 3:6 Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit. NKJ John 3:6 "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. NRS John 3:6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. YLT John 3:6 that which hath been born of the flesh is flesh, and that which hath been born of the Spirit is spirit. NAB John 3:6 What is born of flesh is flesh and what is born of spirit is spirit. NJB John 3:6 what is born of human nature is human; what is born of the Spirit is spirit. GWN John 3:6 Flesh and blood give birth to flesh and blood, but the Spirit gives birth to things that are spiritual. BBE John 3:6 That which has birth from the flesh is flesh, and that which has birth from the Spirit is spirit. That with is born. Mt 1:20. Jn 1:13. Ge 5:3. 6:5, 12. Jb 14:4. 15:14-16. 25:4. Ps 51:10. Ro 7:5, 18, 25. 8:1, 4, 5-9, 13. 1 Co 15:47-49, 50. 2 Co 5:17. Ga 5:16-21, 24. Ep 2:3. Col 2:11. flesh. Jn 6:63. 1 Pe 3:18. 4:6. and that. Ezek 11:19, 20. Ezek 36:26, 27. Ro 8:5, 9. 1 Co 6:17. Gal 5:17. 1 Jn 3:9. born. Jn 1:13. the Spirit. Mt 3:16. Jn 7:39. is spirit. Lk 1:17. Ps 51:10. Jdg 11:40.Jn 4:24. 2 Sa 15:6 Ps 119:59 Ga 5:22. Gal 6:8. Ep 4:22, 23. 1 Jn 4:7. John 3 Resources - Multiple Sermons and Commentaries TWO TYPES OF BIRTH: LIKE BEGETS LIKE Jesus is continuing to help Nicodemus understand the difference between natural birth and spiritual birth by making this obvious declaration. The common saying like begets like means a strong similarity between the offspring and their parents, and of that of there distant ancestors. Fallen men can reproduce only fallen men. Jesus is continuing to explain to Nicodemus the difference between natural birth and spiritual birth. This verse further would emphasize that the spiritual birth to which Jesus referred was absolutely not a work of the flesh, of human effort, but wholly a work of God by His Spirit. That which is born of the flesh is flesh - In simple terms, this describes our natural physical birth that brought us into this world SIDE NOTE: Keep in mind as discussed below that the word flesh has several different meanings in the NT, depending on the context. In this passage if speaks primarily of physical flesh, that which we can feel and touch, our bodies. The problem with our physical flesh is that it also comes associated with a fallen nature, a sin nature, which is also often called "flesh." Physical flesh is what we look like. Fallen flesh is that unseen part of us which cause to act ungodly. One writer describes our fallen flesh as "anti-god" energy which every man born in physical flesh inherits from Adam. Now back to our passage where flesh describes our physical being. Flesh "cannot give rise to anything other than what is earthy." (Morris) But we were born with a major problem as a result of Adam's sin. We were born as men and women who have fallen flesh (i.e., "like begets like!"). All men enter this world in one family, the family headed by Adam and all have inherited his fatal propensity to sin, aka the fallen flesh (Ro 5:12+). Paul says it this way in his letter to the Corinthians "For as in Adam all die, so also in Christ all shall be made alive." (1 Cor 15:22) And so all men and women born of the flesh are born dead spiritually (Eph 2:1, 5+) The only way to pass from spiritual death in Adam to spiritual life in Christ is to experience a spiritual rebirth, a new birth. Stated another way, in spiritual terms there are two kingdoms on earth, one is of the kingdom of Satan who rules over all people, for all are born with fallen flesh. The other the Kingdom is that ruled by God, but to enter that kingdom requires a new birth. Paul describes what happened the moment we believed in Christ and were born again by the Spirit writing that "the Father, Who has qualified us to share in the inheritance of the saints in Light....rescued us from the domain (exousia = the right and the might Satan has over all those still in Adam, still spiritually dead, still in their flesh) of darkness (KINGDOM OF DARKNESS RULED BY SATAN), and transferred us to the kingdom of His beloved Son." (Col 1:12-13+) Notice how this passage dovetails with Jesus opening salvo to Nicodemus "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (Jn 3:3+). When we are born again by the Spirit, at that very moment we are transferred by God from the kingdom "darkness to light and from the dominion of Satan to God" (Acts 26:18) and are given "spiritual eyes" (cf Eph 1:18-19+) to "see the Kingdom of God." And once we are born into the family of God (Jn 1:12+), the kingdom of God a spiritual conflict begins! The fallen flesh (born again people still have residual fallen flesh and will possess it until glorified) and the Spirit (Who indwells every born again person) are thereafter in perpetual conflict (Gal 5:16, 17, 18-25+). Kistemaker says this verse could be paraphrased "as follows: sinful human nature produces sinful human nature (cf. Job 14:4, “Who can bring a clean thing out of an unclean? Not one.” Cf. also Ps. 51:5). The Holy Spirit produces the sanctified human nature." (BNTC-Jn) J C
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Phillips - Nicodemus had experienced a physical birth which put him into this world. He needed to have a spiritual birth to make him an heir of that (heavenly) world. (Borrow Exploring John) Leon
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Phillips - The life (the Spirit) imparts is the life of God. God made human beings to be inhabited by God. The human spirit was to be inhabited by the Holy Spirit. When sin came in, the Spirit went out. Through the miracle of the new birth, sin is cleansed, the Holy Spirit returns to inhabit the human spirit, and spiritual life begins. It is a miracle. It opens up a new world. (Borrow Exploring John) Robert Mounce - People live in two realms. Flesh speaks of natural birth with its physical weakness and mortality; Spirit speaks of a supernatural birth into an entirely different realm. The realm of the spiritual is radically different from the realm of the natural, and nothing short of a new birth does justice to that distinction. Although Nicodemus lived in a religious culture that taught salvation by deeds, he should not have been surprised to learn that entrance into the realm of the spirit would require a spiritual birth. (See The Expositor's Bible Commentary - Volume 10) D A Carson writes that "The second occurrence of ‘spirit’ is not an adjective: we are not to read, ‘The Spirit gives birth to spiritual people’, understanding ‘spiritual people’ in some vague or merely functional way. What is in view is a new nature, not turning over a new leaf." Borrow The Gospel according to John) Jesus elaborates on the role of the Spirit in bringing about the new life “It is the Spirit Who gives life; the flesh profits (opheleo) nothing (ABSOLUTELY NOTHING); the words that I have spoken to you are spirit and are life. (Jn 6:63+) Comment - Jesus is saying His words "are spirit-giving and life-producing." In other words what happens in the new birth is a supernatural work by the Holy Spirit to bring spiritual life into being where it did not exist. This spiritual life is in Jesus, in covenant oneness with Him, in union with Him. It is eternal life in a Person, Jesus Christ, for John writes "And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life." (1 Jn 5:11, 12+) " By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him." (1 Jn 4:9+) Similarly in his Gospel John writes that "these ("signs" - Jn 20:30) have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His Name." (Jn 20:31) Where is life? In His Name, which is equivalent to saying in His Person, all that He is as the God-Man, for Name conveys that sense. So there is no spiritual life, no eternal life, apart from connection with Jesus and belief in Jesus.
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Phillips - The laws of both (WIND AND SPIRIT) are known only to a very small degree. Both are invisible. Both can be sensed, and the presence of both is revealed in their effects. The action of the Spirit on the soul of sinner and saint is analogous to the action of the wind in the natural world. As the branches of a tree betray the passing of the wind, so do a person's thoughts, words, and deeds reveal that an invisible force has influenced him or her. The wind can blow gently or with gale force. It can bring rain, tempest, and storm, or it can drive the clouds away. The wind of the Spirit was blowing into the soul of Nicodemus that night, but it was not at his beck and call. He had better bow before its gentle influence before it departed, perhaps forever. It is imperative that when the Holy Spirit is visiting a soul, in convicting, converting, regenerating, and renewing power, the soul respond while yet it can. (Exploring John) IS THE SPIRIT BLOWING IN YOUR HEART DEAR READER? YIELD TO HIS SOVEREIGN WORK. (Borrow Exploring John) Rod Mattoon - As the wind is irregular, blowing soft and strong, the Holy Spirit speaks gently and powerfully. As the wind is invisible, the Holy Spirit is unseen, yet working. The wind is also inscrutable. Its origin, nature, and activities are mysterious. You can't tell where it comes from or goes for certain. The workings of the Holy Spirit are mysterious and secret. The wind is also indispensable. It is needed for vegetation to spread and for plants to be fertilized. Without the Holy Spirit, there is no spiritual life at all. The wind is invigorating. Sick patients have found refreshment in the mountains or on the sea sides. The Holy Spirit strengthens, energizes, empowers, and revives the inner man. (ILLUSTRATION) It is said that a certain guide lived in the deserts of Arabia who never lost his way. He carried with him a homing pigeon with a very fine cord attached to one of its legs. When he was in doubt as to which path he should take, he threw the bird into the air. The pigeon quickly strained at the cord to fly in the direction of home, and thus led the guide accurately to his goal. Because of this unique practice, he was known as the "Dove Man." So too, the Holy Spirit, the heavenly Dove, is willing and able to direct us in the narrow way that leads to the more abundant life if we will submit and follow His leading.(Treasures from John) So is everyone who is born of the Spirit - As one cannot see the wind at work unless he sees its results so it is with the new birth. The movement of the Spirit is mysterious, like the wind. You cannot see the wind; you can only see the results of its moving, such as the movement of tree branches. You cannot see the Spirit; you can only see the results of His works, such as the changed lives of those who have been born again. THOUGHT - There is a corollary thought that is eminently practical - when the Spirit works to circumcise a heart and give a new heart in the new birth, the effects should be visible. This begs the question - you may say "I prayed a prayer to be born again when I was a teenager, so I know that I am going to enter the Kingdom of Heaven." While that could indeed be true, the question is this -- has there been evidence of the supernatural work of the Holy Spirit in your life? Has you life been more heaven ward since the Spirit has birth you into Christ (2 Cor 5:17+). I am not speaking of perfection, but of general direction of your life and lifestyle. The Spirit gives us a new heart with new desires, and while this new birth and His indwelling presence do not cause us to sinless, His presence should result in demonstrable evidence that we sin less! Isaac Watts takes up the image of the wind and the Spirit in his hymn: The Spirit, like some heavenly wind, Breathes on the sons of flesh, Creates anew the carnal mind, And forms the man afresh. Our quickened souls awake and rise From their long sleep of death; On heavenly things we fix our eyes, And praise employs our breath. The new birth is mysterious and cannot fully comprehend all the spiritual dynamics of regeneration. Although some people can tell you the day of their new birth, some cannot (I know my new birth was in the Fall, 1984) . So just as one does not remember his physical birth, a person may be unable to pinpoint his spiritual birth. If someone ask you today "How do you know you were born? You weren't there to witness it?" you would answer them by saying the fact that I have life today is proof that I was BORN PHYSICALLY. By the same analogy, if one asks you how do you know that you have been born again, you would answer because of the new life that is now in me...this new life, with new desires, new motivations, new power, new hope, new direction, etc, is the present proof that I have indeed been born again from above by the Spirit of God and the Word of God. Thus just as the proof of the one is the reality of one's physical life, so the proof of the other is the reality of his spiritual life! We must not miss this vital point in the modern day church. No root means no fruit and no fruit is a dead tree which will be thrown away (Jn 15:6). Do not be deceived. Not all who cry "Lord, Lord" will enter the kingdom of heaven, but only those who do (motivated by new desire in their heart and new power from the Spirit) the will of the Father. (Mt 7:21+) A wise man HEARS Jesus' "TRULY, TRULY" and ACTS upon what he hears. (Mt 7:24+) Lord, open the eyes of those who are walking in darkness, falsely thinking they are walking in the light. Amen. Born (1080) see preceding note on gennao. All uses by John - Jn. 1:13; Jn. 3:3; Jn. 3:4; Jn. 3:5; Jn. 3:6; Jn. 3:7; Jn. 3:8; Jn. 8:41; Jn. 9:2; Jn. 9:19; Jn. 9:20; Jn. 9:32; Jn. 9:34; Jn. 16:21; Jn. 18:37; 1 Jn. 2:29; 1 Jn. 3:9; 1 Jn. 4:7; 1 Jn. 5:1; 1 Jn. 5:4; 1 Jn. 5:18 Related Resouce: Counterfeit New Births In a sense, then, our heart becomes a “Bethlehem stable,” a place where Jesus comes into the world. We open the door to Him by faith, and He is born in us by the blessed Holy Spirit. We make Him known to others by His power in us. He affects every aspect of our lives. We are a “Bethlehem,” His place of entrance into today’s world. David C. Egner Augustine's Testimony - I was weeping in the most bitter contrition of my heart, when I heard the voice of children from a neighboring house chanting, “take up and read; take up and read.” (Tolle et lege. Tolle et lege) I could not remember ever having heard the like, so checking the torrent of my tears, I arose, interpreting it to be no other than a command from God to open the book and read the first chapter I should find. Eagerly then I returned to the place where I had laid the volume of the apostle. I seized, opened, and in silence read that section on which my eyes first fell: “Not in revelry and drunkenness, not in licentiousness and lewdness, not is strife and envy; but put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.” No further would I read, nor did I need to. For instantly at the end of this sentence, it seemed as if a light of serenity infused into my heart and all the darkness of doubt vanished away. (See more detailed discussion of Augustine's conversion) Too late have I loved You, O Beauty so ancient and so new, Too late have I loved You! You were with me, but I was not with You. You cried out and pierced my deafness. You enlightened my blindness. I tasted You and I am hungry for You. You touched me, And I am afire with longing for Your embrace - AUGUSTINE Related Resource: My Testimony of God's Grace The Midwife’s Tale The wind blows where it wishes . . . . So is everyone who is born of the Spirit. —John 3:8 Today's Scripture:John 3:1-8 Historian Laurel Ulrich received a Pulitzer Prize for her book The Midwife’s Tale. The book was based on the diary of Martha Ballard, who lived during the American Revolution. Martha was a midwife who traveled by canoe, horse, or sometimes on foot to assist women in delivering their babies. At a time when many women died in childbirth, Martha’s track record was extraordinary. In more than 1,000 deliveries, she never lost a mother in childbirth. In God’s kingdom, there is a spiritual Helper who produces new life. But His role is to bring about “second birth” (John 3:5-8). The Holy Spirit uses a variety of ways to accomplish this. He convicts the world of sin (John 16:8), empowers the gospel (1 Th. 1:5+), regenerates us from within (Titus 3:5+), and places believers into eternal union with Christ (1 Cor. 12:12-13). Though He is invisible, His life-changing activity can be clearly seen. Jesus said of the Holy Spirit: “The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit” (John 3:8). God sent the Holy Spirit after Christ ascended from this earth, And this we know—He’s left us here To share good news of second birth. —Hess The Holy Spirit is the Christian’s source of power. John 3:9 Nicodemus said to Him, "How can these things be?" NET John 3:9 Nicodemus replied, "How can these things be?" GNT John 3:9 ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ, Πῶς δύναται ταῦτα γενέσθαι; NLT John 3:9 "How are these things possible?" Nicodemus asked. KJV John 3:9 Nicodemus answered and said unto him, How can these things be? ESV John 3:9 Nicodemus said to him, "How can these things be?" NIV John 3:9 "How can this be?" Nicodemus asked. ASV John 3:9 Nicodemus answered and said unto him, How can these things be? CSB John 3:9 "How can these things be?" asked Nicodemus. NKJ John 3:9 Nicodemus answered and said to Him, "How can these things be?" NRS John 3:9 Nicodemus said to him, "How can these things be?" YLT John 3:9 Nicodemus answered and said to him, 'How are these things able to happen?' NAB John 3:9 Nicodemus answered and said to him, "How can this happen?" NJB John 3:9 'How is that possible?' asked Nicodemus. GWN John 3:9 Nicodemus replied, "How can that be?" BBE John 3:9 And Nicodemus said to him, How is it possible for these things to be? John 3 Resources - Multiple Sermons and Commentaries NICODEMUS IS "DAZED AND CONFUSED" Nicodemus said to Him, "How can these things be? - More literally "Nicodemus answered and said to him, 'How are these things able (dunamai) to happen?' This is not a question of doubt but expresses a desire to understand what Jesus means. J C
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Phillips - The things of God embrace two spheres. There are "earthly things," things with their sphere on earth. In this sense, regeneration is an earthly thing. It is something we experience on earth. Its origin is heavenly but its manifestation is earthly. There are also "heavenly things." The revelation of Jesus as the Son of God is a heavenly thing. The hope of the millennial kingdom is an earthly thing; the mystery of the kingdom of God is a heavenly thing. To grasp that spiritual side of things called for faith. If Nicodemus was having trouble with earthly truths, how could his faith rise to grasp heavenly truths? (Borrow Exploring John) Carson - if Nicodemus stumbles over this elementary point of entry, then what is the use of going on to explain more of the details of life in the kingdom? The ‘heavenly things’ are then the splendours of the consummated kingdom, and what it means to live under such glorious, ineffable rule. Borrow The Gospel according to John)
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Phillips - We have now arrived at the great metropolis of gospel truth. No other single statement in the Bible so aptly sums up God's redemptive purpose in Christ for the human race. Volumes have been written on it. Its each and every word has been weighed and examined and marveled at and preached on. Who will ever know until the judgment seat of Christ how many millions of Adam's ruined race have found their way to heaven by the discovery of John 3:16? The text itself revolves around ten words: God, loved, world, gave, Son, whosoever, believeth, perish, have, life. Those ten words make up the "constellation of the redeemer" in the firmament of divine revelation. The creative work of God is summed up in ten commandments in Genesis 1 ("And God said"). The legislative work of God is summed up in ten commandments in Exodus 20. The redemptive work of God is summed up in ten words here in John 3:16. (Borrow Exploring John page 70) So (houtos) emphasizes the intensity or greatness of His love. It means to the degree that, to the end that or in this way. And what is that end or degree? The Father gave His unique and beloved Son to die on behalf on sinful men (2Co 5:21+). Stated another way, the extent of God's love for the world was measured by the extent of His gift. The greatest demonstration of God's love was to give the One He loved most, His beloved one of a kind, unique Son! Paul says that "what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh." (Ro 8:3+) Leon
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Phillips - The damning sin, the ultimate sin God will not forgive, is the sin of refusing to trust his Son. That is the greatest insult one can offer the Lord, to say to him verbally or otherwise, "I can't trust you." When someone came to D. L. Moody on one occasion with the excuse, "I can't believe," Mr. Moody asked, "Whom can't you believe?" (Borrow Exploring John page 74)
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Phillips - "perish" and "life," the unutterable lostness of those who die in their sins and the unending life of those who die in the Savior; two eternal destinies, hell and heaven, with a great gulf forever fixed between banishment and bliss, the extremes of horror and happiness, the terminus of two roads: the broad road that leads to destruction and the narrow road that leads to everlasting life. ...(ON PERISH) God threatens to allow sin to complete its work beyond the grave by destroying the soul. The soul does not perish like the body; the soul is immortal. Sinners take with them into eternity unquenchable thirsts, terrible passions and appetites, mad cravings and inflamed desires, fierce longings and furious hates, lusts and loathings, white-hot temper and spine-chilling fear. Those destructive character traits will continue to ravage the soul and will never be either satisfied or stilled. (Borrow Exploring John page 72) Steven
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Phillips observes that "this great sentence, which summarizes the whole gospel story, begins with God and ends with everlasting life. It begins with one who had no beginning. It ends with that which has no ending." (See below - The greatest Being...the greatest blessing!) (Borrow Exploring John page 74) Loved (25)(agapao) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). This quality of love is not an emotion but is an action initiated by a volitional choice. Agapao "speaks of a love which is awakened by a sense of value in an object which causes one to prize it. It springs from an apprehension of the preciousness of an object. It is a love of esteem and approbation. The quality of this love is determined by the character of the one who loves, and that of the object loved. " (Wuest) Agapao "expresses the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship." (MacArthur) "The world, fallen and rebellious human beings in general, does not and cannot love God (Jn 3:19; Jn 5:42; Jn 8:42)" (Carson Borrow The Gospel according to John) Agapao is used by John 36x in the Gospel and 31x in the epistles far more than any other NT writer - Jn. 3:16; Jn. 3:19; Jn. 3:35; Jn. 8:42; Jn. 10:17; Jn. 11:5; Jn. 12:43; Jn. 13:1; Jn. 13:23; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 14:23; Jn. 14:24; Jn. 14:28; Jn. 14:31; Jn. 15:9; Jn. 15:12; Jn. 15:17; Jn. 17:23; Jn. 17:24; Jn. 17:26; Jn. 19:26; Jn. 21:7; Jn. 21:15; Jn. 21:16; Jn. 21:20; And in his epistles and Revelation -1 Jn. 2:10; 1 Jn. 2:15; 1 Jn. 3:10; 1 Jn. 3:11; 1 Jn. 3:14; 1 Jn. 3:18; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:10; 1 Jn. 4:11; 1 Jn. 4:12; 1 Jn. 4:19; 1 Jn. 4:20; 1 Jn. 4:21; 1 Jn. 5:1; 1 Jn. 5:2; 2 Jn. 1:1; 2 Jn. 1:5; 3 Jn. 1:1; Rev. 1:5; Rev. 3:9; Rev. 12:11; Rev. 20:9 World (Jn 3:16, 17, 19)(2889)(kosmos related to the verb kosmeo = to order or adorn, to put in order, to adorn figuratively Titus 2:9+ thus Eng - "cosmetic") means essentially something that is well-arranged, that which has order or something arranged harmoniously. In the present passage the word is used as a metonym (word denoting one thing but referring to a related thing) for the inhabitants of the earth, for mankind. "The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in 2 Cor. 5:19; Romans 5:8." (Robertson) Kosmos is also used in Jn 3:17 and Jn 3:19). John 1:9-10+ There was the true Light which, coming into the world, enlightens every man.He was in the world, and the world was made through Him, and the world did not know Him. John 1:29+ The next day he *saw Jesus coming to him and *said, “Behold, the Lamb of God who takes away the sin of the world! John 15:19 “If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. John's numerous uses of kosmos - Jn. 1:9; Jn. 1:10; Jn. 1:29; Jn. 3:16; Jn. 3:17; Jn. 3:19; Jn. 4:42; Jn. 6:14; Jn. 6:33; Jn. 6:51; Jn. 7:4; Jn. 7:7; Jn. 8:12; Jn. 8:23; Jn. 8:26; Jn. 9:5; Jn. 9:39; Jn. 10:36; Jn. 11:9; Jn. 11:27; Jn. 12:19; Jn. 12:25; Jn. 12:31; Jn. 12:46; Jn. 12:47; Jn. 13:1; Jn. 14:17; Jn. 14:19; Jn. 14:22; Jn. 14:27; Jn. 14:30; Jn. 14:31; Jn. 15:18; Jn. 15:19; Jn. 16:8; Jn. 16:11; Jn. 16:20; Jn. 16:21; Jn. 16:28; Jn. 16:33; Jn. 17:5; Jn. 17:6; Jn. 17:9; Jn. 17:11; Jn. 17:13; Jn. 17:14; Jn. 17:15; Jn. 17:16; Jn. 17:18; Jn. 17:21; Jn. 17:23; Jn. 17:24; Jn. 17:25; Jn. 18:20; Jn. 18:36; Jn. 18:37; Jn. 21:25 (See W Hall Harris III's article - An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature) Only begotten (One of a Kind, One and Only, unique)(3439)(monogenes from monos = alone + genos = birth, race, kind <> from ginomai = to come into being, to become) means that which is the only one of its kind of class or specific relationship and thus is unique or "one and only. Most modern scholars agree that monogenes does not refer to the “begetting” aspect of Jesus’ sonship, but rather to His uniqueness.
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Phillips - The fact that Jesus Christ has come into the world provides all people with the ultimate test of believing or disbelieving, of choosing whether to continue in their sins and surely perish or whether to believe in him and pass from death to life. The coming of Christ into this world is the watershed of eternal destiny for all. (Borrow Exploring John page 75) For (gar) is a term of explanation. God is explaining what His purpose for sending His Son was not. It was not to condemn but to save the world. Jesus came as God's Messenger with a mission and it was not to pronounce sentence but to provide salvation for mankind. God did not send (apostello) the Son into the world (kosmos) to judge (krino) the world (kosmos) - Note repetition of the world (kosmos). Jesus came not just for Jews but for the world. (see Hendriksen's note below) Jesus came as God's Messenger with a mission and it was not to pronounce sentence but to provide salvation for mankind. This truth shows the mercy filled heart of God, Who had every right to send His Son to judge the world which deserved condemnation. Paul writes "Christ Jesus came into the world to save sinners." (1 Ti 1:15+) Luke writes "the Son of Man has come to seek and to save that which was lost.” (Lk 19:10+) That was the purpose for which God sent Him the first time ,but in His Second Coming Jesus will come not as Savior but as Judge (Rev 19:11-16+ = "in righteousness He judges and wages war.", cf Acts 17:31+). John alludes to the future judgment by the Son when he writes "not even the Father judges anyone, but He has given all judgment to the Son." (Jn 5:22+) So how do we explain John 9:39+ "And Jesus said, “For judgment (MEANS SEPARATION) I came into this world, so that those who do not see may see, and that those who see may become blind.” Bultmann calls this the “paradox of revelation.”As the light of the world, Jesus came that the blind might see and those who think they can see will be made blind. Those who profess a clear vision of the ways of God while at the same time denying by their lifestyle its transforming effect will ultimately find that they are blind. In other words there is a "separation," by virtue of His coming. One cannot be "neutral" toward Jesus. The fact that they saw Him (and today hear about Him) and still reject Him results in their own judicial blinding. In other words failure to receive Jesus leaves judgment as the only alternative. Cambridge Bible explains "Since there are sinners in the world, Christ’s coming involves a separation of them from the good (BELIEVERS), a judgment, a sentence."
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Phillips illustrates their rejection and judgment - A man who has a disease that a few injections can cure, but who refuses to take the injections and consequently dies of his disease, has no one but himself to blame. He spurned the remedy. What followed in his life was the inevitable outworking of law, of cause and effect. The same is true of sinners. The judgment they reap, by rejecting Christ, they bring on themselves. Christ came to offer eternal life. They chose death. (Borrow Exploring John page 75) Cambridge Bible - Unbelievers have no need to be sentenced by the Messiah; their unbelief is of itself their sentence. The next verse explains how this is. Borchert - Condemnation is not left to some remote future that might lull the unbeliever into a comfortable feeling that for a while one can sit on the fence of uncommitment. John makes it absolutely clear that condemnation has “already” (ēdē) taken place for the unbelievers. The idea here then is not one of a possible projected condemnation for the unbeliever but the necessity of escaping an already existing condemnation....the unbeliever, who in the present time is under condemnation (Jn 3:17), has in the future only the prospect of a resurrection to condemnation (Jn 5:29). (See John 1-11 - Page 185) D A Carson - Already in need of a Saviour before God’s Son comes on his saving mission, this person compounds his or her guilt by not believing in the name of that Son. As with the arrogant critic who mocks a masterpiece, it is not the masterpiece that is condemned, but the critic. There is no need to await the final day of judgment (though it will come, Jn 5:26–29) (Borrow The Gospel according to John, 206) As noted in John 5:24 believer have "passed out of death into life." Non-believers are in death and under condemnation. John 3:36+ says those who do not obey (believe) the Son "will not see life, but the wrath of God abides (present tense - continually) on him.”"
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Phillips - This is a fine Christmas text. "Light is come into the world, and men loved darkness rather than light, because their deeds were evil." At Bethlehem, light invaded this darkened world. A classic illustration of men loving darkness rather than light is seen in King Herod, whose deeds were evil indeed. Herod-who murdered his wife's brother, his favorite wife, and both his sons. Herod-who murdered the rank and file of the Hasmoneans, whose favorite sport was to watch while several hundred of his subjects were crucified before him as he was getting drunk, who had every leading citizen in his realm arrested just days before his death and gave instructions that, immediately upon news of his own death, every one of them was to be murdered. If ever a man's deeds were evil, it was Herod's. If ever a man loved darkness rather than light, it was Herod. And when the light came into the world and he heard about it, he sent and murdered the babes of Bethlehem in an effort to overcome light with the "power of darkness." (Borrow Exploring John) Charles
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Phillips - The reason why people hate the light is because of what it reveals. It shows us where we are and what we are. It shows us what a dark place the world is. It shows human beings how dark and evil they are. (Borrow Exploring John) As John
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Phillips - The closing verses of this chapter (Jn 3:22-36) are a sequel to the Lord's visit to Jerusalem. He had come to the holy city and had offered himself as Messiah by spectacularly cleansing the Temple (Jn 2:13-25+). That dramatic sign was either ignored or misinterpreted. He thereupon left the city and retired to the more rural parts of Judea. (Borrow Exploring John) After these things (meta tauta) - John uses this time phrase frequently (Jn 2:12; 3:22; 5:1, 14; 6:1; 7:1; 11:19–28, 38) but usually without an indication of the length of time between the previous and present event. So what things does this present event follow? This is not completely clear but probably refers to the the cleansing of the Temple, the miracles and finally the nighttime discussion with Nicodemus (John 2:21-3:21)
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Phillips writes "crowds who still flocked to John's meetings: rabbis and rulers from Jerusalem, publicans and peasants, ordinary folk, even Roman soldiers. A perennial stream and abundant springs provide plenty of water." (Borrow Exploring John) And people were coming and were being baptized - Both verbs are in the imperfect tense "one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands." (Robertson) The vivid tenses picture Jews coming one after another and being baptized one after another. As Carson says "Despite the onset of Jesus’ ministry, people were constantly coming to be baptised by John the Baptist." Borrow The Gospel according to John) John 3:24 for John had not yet been thrown into prison. NET John 3:24 (For John had not yet been thrown into prison.) GNT John 3:24 οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης. NLT John 3:24 (This was before John was thrown into prison.) KJV John 3:24 For John was not yet cast into prison. ESV John 3:24 (for John had not yet been put in prison). NIV John 3:24 (This was before John was put in prison.) ASV John 3:24 For John was not yet cast into prison. CSB John 3:24 since John had not yet been thrown into prison. NKJ John 3:24 For John had not yet been thrown into prison. NRS John 3:24 -- John, of course, had not yet been thrown into prison. YLT John 3:24 for John was not yet cast into the prison -- NAB John 3:24 for John had not yet been imprisoned. NJB John 3:24 For John had not yet been put in prison. GWN John 3:24 since John had not yet been put in prison.) BBE John 3:24 For at this time John had not been put into prison. For. Jn 1:24. John. Jn 5:35. Mt 4:12. Mt 14:3. Mk 6:17. Lk 3:19, 20. 9:7-9. John 3 Resources - Multiple Sermons and Commentaries For John had not yet been thrown (ballo - cast) into prison - Until John the Baptist was thrown into prison by Herod, his ministry overlapped that of the Lord Jesus. As explained below, John's imprisonment is a turning point in Jesus' ministry. After John's imprisonment He moves out of Judea and into Galilee to begin his Galilean Ministry. All of the preceding events from John 1:19 describe events in Jesus' Judean Ministry, a ministry which last from 12-14 months and which is not recorded at all in the three Synoptic Gospels. Prison (5438)(phulake from phulasso = to guard, watch) means a guarding (the act of guarding or keeping watch - Lk 2:8, Nu 1:53, 3:7, 28) or guard (the person doing the watching - Acts 12:10) , a prison as a place where someone is guarded (Mt 5:25, 14:3, 10, 18:30, 25:36, 39, 43, etc). Phulake is used of a holding cell pending trial
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Phillips - John the baptist was free from that dark spirit of professional jealousy which seizes the souls of some preachers when they contemplate someone in the ministry who seems to be having more success than they. (Borrow Exploring John) John
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Phillips - These are the last recorded words of this noble and valiant man before his arrest and imprisonment. Later he speaks once from prison. (Borrow Exploring John) Greg Ogden on which disciples we should take time to disciple (we cannot disciple everyone!) - A disciple responds to the gracious call of Jesus Christ to follow him as Lord. John the Baptist said of Jesus, "He must increase but I must decrease"(John 3:30 NRSV). We are seeking those who demonstrate a desire to place Jesus above all else in their lives. This is evidenced by a willingness to change in character and lifestyle, an openness to self-examination and a hunger to place themselves at Jesus' disposal in order to discover how their lives can count for him. (Discipleship Essentials) Steven
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Phillips writes that "The prophets of the Old Testament-men like Moses and Malachi, David and Daniel, Jonah and Jeremiah-were "of the earth." They had human limitations." (Borrow Exploring John)
João 3
Phillips explains that "The Lord Jesus was free from the limitations felt by ordinary human messengers. He was from heaven. He had full knowledge of heavenly things, of the eternal counsels of God. Thus we read in that grand opening statement of Hebrews: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken to us by his Son" (Hebrews 1:1-2). It is like the difference between speaking to an audience through an interpreter and speaking to them in their own language." (Borrow Exploring John) Ron Mattoon - No matter what the circumstance, Christ's preeminence and supremacy always came to the surface from His birth all the way to His death and resurrection. He was born in the meanest of circumstances, yet the air above was filled with the hallelujahs of a heavenly host. Even though His lodging was a cattle pen, a star drew distinguished visitors from afar to honor and worship Him. Why? He is above all! Growing up, His relatives were inconspicuous and uninfluential. Yet, in infancy, He startled a king. In boyhood, Jesus puzzled the doctors. In His manhood, Christ the Creator, ruled the elements of nature, defying the laws of gravity by walking upon the water and then calming a raging sea. Multitudes were healed without medicine by the Lord. Funeral processions were halted as the Lord raised the dead. Huge crowds were fed with small portions of food that He miraculously multiplied. How did the Lord do these things? He is above all! Jesus never wrote a book, yet, all the libraries of the world could not hold the books that have been written about Him. He never wrote a song, yet He has furnished the theme of more songs than all song writers combined. Our Lord never founded a college, yet all schools together cannot boast of as many students as He has following Him. Jesus never practiced medicine but He has healed more broken hearts and lives than doctors have healed broken bodies. How can all of this be? He is above all! Our Lord never marshaled an army, drafted a soldier, or fired a gun, yet, no leader ever had more volunteers who have under His orders made rebels stack arms or surrender without a shot being fired. Great men have come and gone, but Jesus lives on. Herod could not kill Him; Satan could not seduce Him; the demons of Hell obeyed Him. Why? He is above all. Jesus had nothing He could call His own. He was born in a borrowed stable, rode on a borrowed beast, preached on another's boat, He was nailed to another's cross, and buried in a borrowed tomb. The crucifixion of Jesus was the crime of crimes. The Innocent One died for the guilty. When Christ died on the cross, few men mourned, yet, in the heavens, a black crepe was hung over the sun. Men did not tremble for their sins, but the earth shook under the burden of Calvary. All of nature honored Him, but sinners rejected Him. Why? He is above all. People want to cheer for the winning team and be on the winning side. If that is your desire, then follow Christ. He is number one for all eternity. Some may say, "It doesn't seem like the Lord is winning." My answer is "Wait and see what happens in the ninth inning of the last days." Christ will take His rightful place and rule this world from the city of Jerusalem with a rod of iron. All prophecies of Scripture will finally be fulfilled because He is above all. A big deal is made about UFO's and close encounters with aliens from other worlds. Mankind has had a close encounter with the Son of God. Jesus came from above to walk among us here and do God's will. (Mattoon's Treasures) Above All Above all powers Above all kings Above all nature and all created things Above all wisdom and all the ways of man You were here before the world began Above all kingdoms Above all thrones Above all wonders the world has ever known Above all wealth and treasures of the earth There's no way to measure what you're worth Crucified Laid behind the stone You lived to die Rejected and alone Like a rose trampled on the ground You took the fall And thought of me Above all Above all powers Above all kings Above all nature and all created things Above all wisdom and all the ways of man You were here before the world began Above all kingdoms Above all thrones Above all wonders the world has ever known Above all wealth and treasures of the earth There's no way to measure what you're worth Crucified Laid behind the stone You lived to die Rejected and alone Like a rose trampled on the ground You took the fall And thought of me Above all Crucified Laid behind the stone You lived to die Rejected and alone Like a rose trampled on the ground You took the fall And thought of me Above all Like a rose trampled on the ground You took the fall And thought of me Above all From above (509)(anothen from ano = above, upward, up + suffix "-then" = from) literally means from above with a secondary meaning of again. Anothen can speak of place or time. Above (1883)(epanos) marker of a position relatively higher whether contiguous or not, as an adverb; (1) of place above, over (Lk11.44); (2) with numbers more than, exceeding something in amount and so more than (1Cor 15.6, Mk 14:5); (3) as an improper preposition with the genitive meaning superior in status and thus over, above, on (Mt 2:9; Mt 5:14 (on top of a hill); Mt 23:18, 20,22; Lk 19:17, 19; Jn 3:31; Rev 20:3) NT -above(3), more than(1), over(7). Matt. 2:9; Matt. 27:37; Mk. 14:5; Lk. 4:39; Lk. 11:44; Lk. 19:17; Lk. 19:19; Jn. 3:31; 1 Co. 15:6; Rev. 20:3 Septuagint - Gen. 1:2; Gen. 1:7; Gen. 1:29; Gen. 7:18; Gen. 7:20; Gen. 18:2; Gen. 22:9; Gen. 40:17; Gen. 42:27; Exod. 30:14; Exod. 38:26; Lev. 27:7; Num. 1:3; Num. 1:18; Num. 1:20; Num. 1:22; Num. 1:24; Num. 1:26; Num. 1:28; Num. 1:30; Num. 1:32; Num. 1:34; Num. 1:36; Num. 1:38; Num. 1:40; Num. 1:42; Num. 1:45; Num. 3:15; Num. 3:22; Num. 3:28; Num. 3:34; Num. 3:39; Num. 3:40; Num. 3:43; Num. 4:3; Num. 4:23; Num. 4:30; Num. 4:35; Num. 4:39; Num. 4:43; Num. 4:47; Num. 8:24; Num. 14:29; Num. 26:2; Num. 26:4; Num. 26:62; Num. 32:11; Deut. 28:13; Jos. 9:5; Jdg. 1:14; Jdg. 1:36; Jdg. 13:20; Ruth 3:15; 1 Sam. 9:2; 1 Sam. 10:23; 1 Sam. 16:13; 1 Sam. 17:6; 1 Sam. 17:39; 1 Sam. 30:25; 2 Sam. 1:9; 2 Sam. 5:20; 2 Sam. 24:20; 2 Sam. 24:21; 1 Ki. 2:35; 2 Ki. 3:21; 2 Ki. 15:35; 1 Chr. 23:3; 1 Chr. 23:24; 1 Chr. 23:27; 2 Chr. 4:13; 2 Chr. 6:6; 2 Chr. 24:20; 2 Chr. 25:5; 2 Chr. 26:19; 2 Chr. 31:16; 2 Chr. 31:17; Ezr. 3:8; Neh. 8:5; Neh. 12:31; Neh. 12:38; Job 33:12; Ps. 108:4; Eccl. 5:8; Isa. 10:9; Isa. 14:13; Isa. 14:14; Isa. 18:2; Jer. 16:16; Jer. 35:4; Jer. 36:10; Jer. 43:10; Jer. 52:32; Ezek. 1:11; Ezek. 1:27; Ezek. 10:1; Ezek. 25:9; Ezek. 37:8; Ezek. 47:16; Dan. 6:2; Dan. 7:6; Dan. 12:6; Dan. 12:7; Zech. 4:2; Zech. 4:3; Napoleon Bonaparte on the supremacy of Christ. He was discussing Christ with Henri Bertrand, an officer who faithfully accompanied him into exile but did not believe in the deity of Jesus. The former emperor of France gave this witness: "I know men, and I tell you that Jesus Christ was not a mere man. Superficial minds see a resemblance between Him and the founders of empires and the gods of their religions. That resemblance does not exist. There is between Christianity and the forms of pagan worship the distance of infinity. Everything in Christ astonishes me. His spirit overawes me, and His will confounds me. He commands us to believe and gives no reason besides His own inspiring claim, 'I am God.' Between Him and others in this world there is no possible comparison. He is truly a Being by himself. His sentiments, the truths which He announced, and His manner of life are unexplainable. Philosophers who try to solve the mysteries of the universe by their empty dissertations are fools! Christ... speaks with authority. The closer I come, the more carefully I examine Him; everything is above me and has a grandeur which overpowers.... I search in vain in history to find one similar to Jesus or anything which can approach the Gospel He preached. Everything about Him is extraordinary!" John 3:32 "What He has seen and heard, of that He testifies; and no one receives His testimony. NET John 3:32 He testifies about what he has seen and heard, but no one accepts his testimony. GNT John 3:32 ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει. NLT John 3:32 He testifies about what he has seen and heard, but how few believe what he tells them! KJV John 3:32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. ESV John 3:32 He bears witness to what he has seen and heard, yet no one receives his testimony. NIV John 3:32 He testifies to what he has seen and heard, but no one accepts his testimony. ASV John 3:32 What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. CSB John 3:32 He testifies to what He has seen and heard, yet no one accepts His testimony. NKJ John 3:32 "And what He has seen and heard, that He testifies; and no one receives His testimony. NRS John 3:32 He testifies to what he has seen and heard, yet no one accepts his testimony. YLT John 3:32 'And what he hath seen and heard this he doth testify, and his testimony none receiveth; NAB John 3:32 He testifies to what he has seen and heard, but no one accepts his testimony. NJB John 3:32 bears witness to the things he has seen and heard, but his testimony is not accepted by anybody; GWN John 3:32 and tells what he has seen and heard. Yet, no one accepts what he says. BBE John 3:32 He gives witness of what he has seen and of what has come to his ears; and no man takes his witness as true. what. Jn 3 11. Jn 1:18. Jn 5:20. Jn 7:16. Jn 8:26, 28, 38, 40. Jn 12:49. Jn 14:24. Jn 15:15. Jn 18:37. Re 1:5. no one receives His testimony. Ex 20:10, 11, 19, 26, 33. Jn 1:11. 5:43. 12:37. Is 50:2. 53:1. Ro 10:16-21. 11:2-6 John 3 Resources - Multiple Sermons and Commentaries Similar Passages: John 3:11 “Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. John 1:18 No one has seen God at any time; the only begotten God Who is in the bosom of the Father, He has explained Him. John 8:26; “I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world.” John 15:15 “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. JESUS' TESTIMONY DISBELIEVED What He has seen and heard, of that He testifies (See John 1:18; Jn 3:11, 13, 31; Jn 8:40; 15:15) - What He has seen refers to what Jesus saw in Heaven before His incarnation. Has seen is in the perfect tense which speaks of this an abiding truth. Some witnesses give testimony based on what they have seen, others based on what they have heard. Jesus is the impeccable witness for what He testifies is based on both sight and sound! It follows that when He testifies, He does so from first hand knowledge. His witness can be trusted implicitly! Note that it is also very reasonable to say that some things Jesus saw while in Heaven, but other things He received by His continual fellowship with the Father while He was on earth. Godet writes that "the forerunner declares that Jesus has affirmed nothing respecting Himself which is not the exact truth."
João 3
Phillips says "What an astonishing fact. It was not just a spirit-inspired prophet, not even an angel from the presence of God, but God himself who came. And people actually disbelieved him-and still do....When we hear him talking about marriage in terms of Adam and Eve and the garden of Eden, he was there. It was something he had seen and heard. When he spoke of Noah, the ark, and the flood, it is the same. It was something he had seen and heard. When he talked about Abraham or Noah or Isaiah or David or Daniel, these were people he had seen and heard. When he talked about the overthrow of Sodom and Gomorrah, he was there. He had seen and heard. Far more than Lot, whom he knew, his righteous soul was "vexed with the filthy conversation of the wicked" (2 Peter 2:7-8). When he talked about "that great gulf fixed" and described the torment of a soul in hell, he had seen and heard. When he spoke of his Father's house of many mansions he was talking about things he had seen and heard. When he unveiled the future, talked about building a church, talked about the endtime rebirth of the state of Israel, talked about the desecration of a future temple and about a coming great tribulation, he was talking as one who had stood outside our space-time dimensional limitations in an unwavering present tense and had seen and heard. He was speaking as one "from above." "And no man receiveth his testimony," says John. Truth incarnate had spoken and his word was actually disbelieved." (Borrow Exploring John, 80) And no one receives His testimony - This phrase counters John's disciples who had said "all are coming to Him.” (Jn 3:26) No one receives in this context means no one accepts Jesus' testimony. In other words they refuse to trust it. Clearly this statement does not signify that absolutely no one believed Jesus' testimony, for in Jn 3:33 some received His testimony. The NLT is a reasonably good paraphrase here = "how few believe what He tells them!" This is a sad passage indicating how few received what Jesus taught! Jamieson - John's disciples had said, "All come to Him" (Jn 3:26). The Baptist here virtually says, Would it were so, but alas! they are next to "none" [Bengel]. They were far readier to receive himself, and obliged him to say, I am not the Christ, and he seems pained at this.
João 3
Phillips - The idea behind this statement is that of confirming a legal document by affixing an official seal to it. Jesus is God's perfect witness. His words are truth, not in a relative sense, but in an absolute sense. When he speaks, it is God who speaks. Those, therefore, who receive the witness of Jesus are attesting to the truthfulness of God. (Borrow Exploring John) Set his seal (4972)(sphragizo from sphragis = seal, engraved object used to make a mark - denoting ownership, approval, or closure of something normally done by pressing into heated wax usually attached to a document or letter) means to set a seal upon or to mark with a seal. To mark so as to certify that something is so. Seals were used to make something secure, to serve as a guarantee of the correctness of the contents, to indicate authenticity, to indicate ownership. Sacrificial animals were examined and sealed if perfect. Jars, sacks of fruit or grain were sealed. To mark with a seal as a means of identification in Greek secular writings was used to mark all kinds of animals, so that the mark denoting ownership also carries with it the protection of the owner. Marvin
João 3:30
Phillips summarizes these passages… Jn 3:28 Positive Denial Jn 3:29 Personal Delight Jn 3:30 Primary Desire Lehman Strauss… The experience of Mary should be ours, when she said: "My soul doth magnify the Lord" (Luke 1:46). John recognized what each of us must come to see: namely, "He [Christ] must increase, but I must decrease" (John 3:30). He (1565) (ekeinos) can be translated "that one", "that man", "he", the idea being that the reference is to one who is understood as relatively absent or removed from the setting on the discourse that is taking place. In other words Jesus was not present (He was baptizing in the countryside of Judea) when this was spoken by John the Baptist (at Aenon near Salim, location uncertain but thought to be near Samaria). A T