João 3
Kenneth Wuest · Citado em PreceptAustin
João 3
Wuest - Nicodemus reacts to this statement of Jesus, by asking how a man can be born again when he is old. By his second question, Nicodemus shows plainly that he does not understand Jesus to mean a second physical birth, for he says, “He is not able to enter the womb of his mother a second time and be born, is he?” The Greek text here includes a negative which the Greek includes in his question when he expects a negative answer. Nicodemus expected that kind of an answer from Jesus. The emphasis in his question is on the word “how.” His question is not, “How can a man be born physically a second time?” but “how can a man be born again?” Nicodemus asks for a further explanation of Jesus’ words regarding the new birth. This explanation is found in the words of Jesus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (Great Truths to Live By) Borchert explains that "When Nicodemus heard Jesus’ assertion that he should have a birth experience, however, his imagination apparently went into high gear, and he interpreted Jesus’ birth statement as born “again” (anōthen). A birth other than that like his natural birth seems to have been beyond the thinking of Nicodemus. Birth for him apparently was limited to physical birth." (NAC-Jn)
João 3
Wuest - Others interpret the word “water” as referring to the rite of water baptism. But we submit that this is pure eisegesis, reading into the text something that is not there. Surely, the word “water” in itself, does not include within its meaning the idea of baptism. Furthermore, the only proper recipient of water baptism is one who has already been born again, the new-birth preceding water baptism, not the rite preceding the new birth. Again, the question arises as to how such a supernatural change as regeneration produces, could be the result of a mere ceremony.
João 3
Wuest - Some interpret the word “water” here as referring to human birth as coming in a sac of water, and this in contrast to the birth by the Spirit. But the question arises at once as to whether the Lord Jesus would waste words on such a self-evident truth to the effect that in order for a person to be born into the kingdom of God, he must first be brought into existence by being born physically. Furthermore, we learned that the particular Greek word used here by John, meaning “again,” has no reference to the physical birth as being a predecessor of the spiritual birth. J M
João 3
Wuest - Others interpret the word “water” here as referring to the Word of God, referring to Ephesians 5:26 where Paul speaks of the washing of water by the Word, and also to I Peter 1:23 where the apostle speaks of being born again by the Word of God. This is a possible interpretation, true in itself. But the question is, is that what Jesus meant here? If He did, would it not be more natural for Him to have used two symbols, namely, water and oil, or two actualities, namely, the Word and the Spirit. James Montgomery Boice favors this interpretation - Water is also a metaphor for the written Word of God, the Bible. Thus, Ephesians 5:26 says that Christ gave himself for the church “to make her holy, cleansing her by the washing with water through the word.” In 1 John the same author who composed the fourth Gospel distinguishes between the witnesses to Christ on earth of “the Spirit, the water and the blood” (1 John 5:8). Since he then goes on to speak of God’s written witness to the fact that salvation is in Christ, in this context the Spirit must refer to God’s witness within the individual, the blood to the historical witness of Christ’s death, and the water to the Scriptures. Psalm 119:9 declares, “How can a young man keep his way pure? By living according to your word.” Jesus said, “You are already clean because of the word I have spoken to you” (John 15:3). A related text is James 1:18, which actually cites the Scriptures as the channel through which the new birth takes place, although without using water as the metaphor. “He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.” When we see Christ’s words in this light, we see that God is here pictured as the Divine Begetter, the Father of his spiritual children, and we learn that the written Word of God together with the working of his Holy Spirit is the means by which the new birth is accomplished. That is why the Bible tells us that it pleased God to save people by the foolishness of preaching, for people are reborn through the efforts of others who proclaim God’s Word (Rom. 10:14–15; 1 Cor. 1:21). One more verse makes this even clearer: 1 Peter 1:23. It says, “For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.”
João 3
Wuest: It is necessary in the nature of the case for that One to become constantly greater but for me constantly to be made less. must increase. Ps 72:17-19. Is 9:7, 53:2, 3, 12. Da 2:34, 35, 44, 45. Mt 3:11. Mt 13:31-33. Lk 7:47. Rev 11:15. but. Ac 13:36, 37. 1 Co 3:5. 2 Co 3:7-11. Col 1:18. He 3:2-6. decrease. Ro 12:3. Php 2:3. John 3 Resources - Multiple Sermons and Commentaries JOHN THE BAPTIST'S SUMMUM BONUM! Click for a more in depth commentary John 3:30 Summum Bonum means the highest good. Pointing people to Christ was John's "highest good," and should be the goal of every disciple. But it may come with a cost. It cost John his life. He must increase (auxano in present tense), but I must decrease (elattoo in present tense) - Two musts (dei), both in the present tense, speaking of continual necessity. " Must speaks of divine necessity. It was God’s will for John to give way to Jesus; there was no reason for the crowds to hang around the herald once the king had arrived. Because he understood this, John the Baptist joyously accepted God’s plan for his ministry." (MacArthur) Bob
João 3:30
Wuest: It is necessary in the nature of the case for that One to become constantly greater but for me constantly to be made less. Young's Literal: Him it behoveth to increase, and me to become less; HE MUST INCREASE: ekeinon dei (3SPAI) auxanein (PAN): Ps 72:17, 18, 19 Isa 9:7; 53:2,3,12 Da 2:34,35,44,45 Mt 13:31, 32, 33 Rev 11:15 John 3 Resources - Multiple Sermons and Commentaries THE BACKGROUND (CONTEXT) John the Baptist is speaking (see image of John addressing the crowds) (some interpreters feel his words extend through John 3:36)… After these things (Time phrase = marks sequence - This event follows Nicodemus' encounter with Jesus) Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. 23 John also was baptizing in Aenon near Salim (location uncertain but thought to be near Samaria - See Map of possible location), because there was much water there; and people were coming and were being baptized (cp Mt 3:4, 5, 6, Mk 1:4,5 compare Acts 19:4 to understand what John the Baptist was doing - his baptism was not a ritual but a reflection of genuine repentance and belief in Jesus and reception of forgiveness of their sins, these spiritual transactions being "symbolized" by the act of water baptism - see in depth study of the verb baptizo = to baptize)—24 for John had not yet been thrown into prison. 25 Therefore there arose a discussion on the part of John's disciples with a Jew about purification (Jewish ceremonial washings - as Jews did before and after meals, but in context obviously referring to baptism). 26 And they came to John and said to him, "Rabbi, He (Jesus) who was with you beyond the Jordan, to Whom you have testified (borne witness, given evidence of - see Merrill Tenney's discussion of meaning of "witness" in John; The Witness of John), behold, He is baptizing and all are coming to Him." (John's disciples in essence place John in a position of competing with his Lord - How tragically common are similar problems in churches today!) J C Ryle Comments: The spirit exhibited in this complaint, is unhappily too common in the Churches of Christ. The succession of these complainers has never failed. There are never lacking religions professors who care far more for the increase of their own party, than for the increase of true Christianity; and who cannot rejoice in the spread of religion, if it spreads anywhere except within their own denomination. There is a generation which can see no good being done, except in the ranks of its own congregations; and which seems ready to shut men out of heaven, if they will not enter therein under their banner. The true Christian must watch and pray against the spirit here manifested by John's disciples. It is very insidious, very contagious, and very injurious to the cause of religion. Nothing so defiles Christianity and gives the enemies of truth such occasion to blaspheme, as jealousy and party-spirit among Christians. Wherever there is real grace, we should be ready and willing to acknowledge it, even though it may be outside our own pale. We should strive to say with the apostle, "If Christ be preached, I rejoice, yes! and will rejoice." (Phil. 1:18-note) If good is done, we ought to be thankful, though it even may not be done in what we think the best way. If souls are saved, we ought to be glad, whatever be the means that God may think fit to employ. We have, secondly, in these verses, a splendid pattern of true and godly humility. We see in John the Baptist a very different spirit from that displayed by his disciples. He begins by laying down the great principle, that acceptance with man is a special gift of God; and that we must therefore not presume to find fault, when others have more acceptance than ourselves. "A man can receive nothing except it be given him from heaven." He goes on to remind his followers of his repeated declaration, that one greater than himself was coming--"I said, I am not the Christ." He tells those who his office compared to that of Christ, is that of the bridegroom's friend, compared to the bridegroom. And finally, he solemnly affirms, that Christ must and will become greater and greater, and that he himself must become less and less important, until, like a star eclipsed by the rising sun, he has completely disappeared. A frame of mind like this, is the highest degree of grace to which mortal man can attain. The greatest saint in the sight of God, is the man who is most thoroughly "clothed with humility." (1Pe 5:5-note) Would we know the prime secret of being men of the stamp of Abraham, and Moses, and Job, and David, and Daniel, and Paul, and John the Baptist? They were all eminently humble men. Living at different ages, and enjoying very different degrees of light, in this matter at least they were all agreed. In themselves they saw nothing but sin and weakness. To God they gave all the praise of what they were. Let us walk in their steps. Let us covet earnestly the best gifts; but above all, let us covet humility. The way to true honor is to be humble. No man ever was so praised by Christ, as the very man who says here, "I must decrease," the humble John the Baptist. John 3:27 John answered and said, "A man can receive nothing unless it has been given him from heaven Comment: John says in essence all blessing and ministry are from God [cp Jas 1:17, Ro 11:36], which should put a stop to all competition! Would it be that this were so in all our churches! God is the Giver of every good gift and thus He alone deserves the glory! We can do nothing that He does not initiate and then work through us to complete (cp Jn 15:5, 2Cor 3:5,6). Comment: Are there people in your life that you have found yourself resenting simply because they may be more gifted than you or have enjoyed more success than you? If there are then I would suggest that you at this very moment take time to not only thank the Lord for His eternal plan but also that you would thank Him for all those that He is using to accomplish His eternal plan… When we loose track of the truth that everything that we have has been received from the hand of God, not only can it lead us to becoming resentful of others, but it can also lead us to become boastful in terms of ourselves. Again take a moment and consider your life. Are there certain successes that you are enjoying that cause you to think more highly of yourself than you ought? Most of you will most likely say, I don’t think so. But let me ask you a question when you find yourself successful at something, what is your response? Is it to sit back with a sense of personal satisfaction basking in the glow of that success, or do you quickly go into the presence of God through prayer and give Him thanks for entrusting you with the gifts and talents that He has bestowed on you that made that success possible. So, whether we are looking at our success, or the success of others, the proper philosophy for us to have is this, "A man can receive nothing, unless it has been given him from heaven." (Valley Bible Church) John 3:28 "You yourselves are my witnesses that I said, 'I am not the Christ (the Messiah),' but, 'I have been sent ahead of Him.' (Mal 3:1, quoted in Mt 11:10, cp similar prophecy of John in Is 40:3 quoted in Mk 1:3, Lk 3:4, Jn 1:23) Jn 3:29 "He who has the bride is the bridegroom (Referring to Jesus); but the friend of the bridegroom (John referring to himself), who stands and hears him, rejoices greatly because of the bridegroom's voice. So this joy of mine has been made full." (See Dr Johnson's sermon - The Secret of Joy) Comment: John definitely puts an end to any sense of competition between himself and Jesus by placing himself in the position of the bridegroom's friend or "best man". Once the bridegroom and bride have been brought together, the "best man's" work is completed and he fades off the scene. How foolish it would be for the best man to attempt to upstage the bridegroom, even to the point of trying to take his place! That would be absurd! And that is John's point to his disciples. John hearing of the voice of Jesus gave him joy, joy filled to the brim. While he was still in his mother Elizabeth's womb, John had leaped for joy when he heard the sound of Jesus' mother Mary (Lk 1:41, 44), which reflects the fact that even before birth John was filled with the Holy Spirit (Lk 1:15) (So much for the argument that infants in utero are not human beings, even capable of emotional expression!) John the Baptist was content to be the voice announcing the Bridegroom Jesus to be the Word (Jn 1:23). In the same way he was also content to be be the witness pointing others to Jesus, Who was the Light (Jn 1:6, 7, 8 - see Merrill Tenney's discussion of the Imagery of John which includes "Light"). A W Pink Comments: How precious is this! Joy of heart is the fruit of being “occupied with Christ!” (Christ Magnified by His Forerunner) IVP Background Commentary: The most significant emphasis of Jewish weddings was joy. (Keener, Craig: The IVP Bible Background Commentary: New Testament. 1994. IVP) Dave