João 3
Thomas Constable · Citado em PreceptAustin
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Constable- The implication of Jesus’ illustration of new birth is that life with God in the future will require completely new equipment. Nicodemus had claimed to see something of who Jesus was by His signs. Jesus replied that no one can see God’s kingdom, the end in view, without new birth. John
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Constable - According to this view spiritual birth happens only when a person undergoes water baptism and experiences regeneration by the Holy Spirit. Some advocates of this view see support for it in the previous reference to water baptism (1:26 and 33). However, Scripture is very clear that water baptism is a testimony to salvation, not a prerequisite for it (cf. 3:16, 36; Eph. 2:8–9; Titus 3:5). In addition, this meaning would have had no significance for Nicodemus. He knew nothing of Christian baptism. Furthermore Jesus never mentioned water baptism again in clarifying the new birth to Nicodemus. Steven
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Constable - They claim that Jesus was saying that natural birth is not enough. One must also experience supernatural birth to enter the kingdom. However this use of “water” is unique in Scripture. Moreover it assumes that two births are in view whereas the construction of the Greek phrase favors one birth rather than two. If two were in view, there would normally be a repetition of the preposition before the second noun. Steven
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Constable - Another popular view is that “water” refers to the written Word of God and “spirit” refers to the Holy Spirit. This figurative use of “water” does exist in the New Testament (cf. Eph. 5:26), but it is uncommon in the Old Testament. It is unlikely that Nicodemus would have associated water with the Word of God, and it would have been unfair for Jesus to rebuke him for not having done so. This view, as the former one, also specifies two separate entities whereas the Greek text implies only one as the source of regeneration. (5) Jesus used the phrase born of water to refer to John the Baptist’s baptism. The idea in this interpretation is that being born of John’s baptism is not enough, but that one had to also be born of the Spirit. This view is held by Tenney, Westcott, Godet, )." (Gangel) Carson says that in this interpretation "Jesus is either saying that the baptism of repentance, as important as it is, must not be thought sufficient: there must be Spirit-birth as well; or, if Nicodemus refused to be baptized by the Baptist, Jesus is rebuking him and saying that he must pass through repentance-baptism (‘water’) and new birth (‘Spirit’)." Carson then argues against this interpretation writing "The argument presupposes that John the Baptist was so influential at the time that a mere mention of water would conjure up pictures of his ministry. If so, however, the response of Nicodemus is inappropriate. If the allusion to the Baptist were clear, why should Nicodemus respond with such incredulity, ignorance and unbelief (3:4, 9–10, 12), rather than mere distaste or hardened arrogance? Even if John’s baptism is mentioned in near contexts, the burden of these contexts is to stress the relative unimportance of his rite (Jn 1:23, 26; 3:23, 30). If John’s baptism lies behind ‘water’ in 3:5, would not this suggest that Jesus was making the Baptist’s rite a requirement for entrance into the kingdom, even though that rite was shortly to be superseded by Christian baptism? Moreover, as Dods sets out this proposed solution, it is assumed that Jesus is recognized as the Messiah who dispenses the Spirit, but it is far from clear that Nicodemus has progressed so far in his appreciation of Jesus." Borrow The Gospel according to John) Constable - Others have suggested that the “water” could be a reference to the repentance present in those who underwent John’s water baptism and the “spirit” an allusion to the Holy Spirit. In this case, repentance as a change of mind is necessary as a prerequisite for salvation. According to advocates of this view Jesus was urging Nicodemus to submit to John’s baptism as a sign of his repentance or at least to repent. The weakness of this view is that the connection between water and repentance is distant enough to cause misunderstanding. Nicodemus’ response (v. 9) expressed lack of understanding. If the connection between water and John’s baptism was that clear, he would not have responded this way. It would have been simpler for Jesus just to say “repentance” if that is what He meant. Repentance in the sense of the fruit of a mental change is not necessary for salvation since by that definition repentance is a work. Steven
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Constable - Whatever its meaning “born of water and the Spirit” must equal being born “again” or “from above” (v. 3) since Jesus used this phrase to clarify the new birth for Nicodemus. Second, the definite article translated “the” before “Spirit” is absent in the Greek text. The English translators have inserted it to clarify their interpretation of “spirit” (Gr. pneuma) as the Holy Spirit. A more literal translation would be simply “born of water and spirit.” Third, the construction of the phrase in the Greek text indicates that the preposition “of” governs both “water” and “Spirit.” This means that Jesus was clarifying regeneration by using two terms that both describe the new birth. He was not saying that two separate things have to be present for regeneration to happen. It has but one source. Fourth, Jesus’ criticism of Nicodemus for not understanding these things (v. 10) indicates that what He taught about the source of regeneration was clear in the Old Testament. The only view that seems to be consistent with all four of these criteria is as follows. The Old Testament often used water metaphorically to symbolize spiritual cleansing and renewal (Num. 19:17–19; Isa. 55:1–3; cf. Ps. 51:10; Jer. 2:13; 17:13; Zech. 14:8). God’s spirit (or Spirit) in the Old Testament represents God’s life (Gen. 1:2; 2:7; 6:3; Job 34:14). God promised that He would pour out His spirit on people as water (Isa. 32:15–16; Joel 2:28–29). The result of that outpouring would be a new heart for those on whom the spirit came (Jer. 31:31–34). Thus the revelation that God would bring cleansing and renewal as water by His Spirit was clear in the Old Testament. Jesus evidently meant that unless a person has experienced spiritual cleansing and renewal from God’s spirit (or Spirit) he or she cannot enter the kingdom. This is what He meant by being born from above or again (cf. 1 Cor. 6:11). Kenneth Wuest offers another interpretation of water and the Spirit - One of the basic rules of interpretation is to ascertain just what the Word of God meant to the one who recorded it, and to the one who received it at the time it was written. Another rule of interpretation is to take into consideration the other uses of the same term in other places. Our Lord was talking to a man who was learned in the Old Testament scriptures. He would be expected to use Jewish phraseology in a case like this. In John 7:37, 38, He uses the word “water” as referring to the Holy Spirit. When speaking to the Samaritan woman who as a Samaritan was familiar at least with the Pentateuch, He uses the word “water” in such a way that we are led to believe that He referred to the Holy Spirit, because He speaks of the water which He will give, as a spring of water leaping up into life eternal. In neither place does He explain the symbol, John finding it necessary to do so in 7:39, and for the reason that he is writing for Gentile believers. Nicodemus, as a Jewish theologian, is supposed to have been familiar with Isaiah 44:3, where water is a type of the Holy Spirit, and also with Isaiah 55:1, where the prophet says, “Ho, every one that thirsteth, come ye to the waters.” These considerations lead the writer to incline to the interpretation that the word “water” here was used by Jesus as a symbol of the Holy Spirit as He does in the case of the Samaritan woman and also when He spoke at the great day of the feast. The Greek word translated “and” has other uses than merely that of a connective. It has an emphatic or ascensive use, and is at that time translated by the word “even.” Thus, the translation here could read, “Except a man be born of water, even of the Spirit, he cannot enter into the kingdom of God.” Another consideration pointing to this interpretation and translation is the fact that when Jesus recurs again to the new birth in verses 6 and 8, He does not refer to water at all, but only to the Spirit. Evidently seeing the blank look on the face of Nicodemus, our Lord adds the words “even of the Spirit,” thus explaining the symbol to this theologian of the Old Testament who should have understood it. (Great Truths to Live By) One truth is clear: the new birth is from God through the Spirit. As John
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Constable adds that the Old Testament spoke of a spiritual birth and "revealed that entrance into the kingdom is a spiritual matter, not a matter of physical descent or merit. This was a revelation that most of the Jews in Jesus’ day, including Nicodemus, missed.... Likewise today most people are relying on themselves, who they are and what they have done, for acceptance with God. They, too, need to know that they need spiritual cleansing and life that only God can provide. They must be born again or there is no hope of their entering God’s kingdom." Christ was born here below that we might be born from above. Amazed (2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration astonishment, or to be surprised by the unexpected. Thaumazo describes the human response when confronted by divine revelation in some form and not surprisingly is found most frequently in the Gospels (33x), where it expresses the wonder and amazement caused by Jesus' miracles (e.g., Mt 9.33+). All uses in John - Jn. 3:7; Jn. 4:27; Jn. 5:20; Jn. 5:28; Jn. 7:15; Jn. 7:21 Must (1163)(dei from deo = to bind or tie together, put in prison; root of doulos - bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei describes that which is under the necessity of happening or which must necessarily take place. Note the must's in John's Gospel (all are dei) = Jn. 3:7 = must of the new birth; Jn. 3:14 = must of Jesus' crucifixion ; Jn. 3:30 = must of Jesus increasing, John decreasing ; Jn. 4:4 = must of Jesus going through Samaria; Jn. 4:24 = must of the proper worship of God; Jn. 9:4 = must of Jesus' work while there was time; Jn. 10:16 = the must of saving Gentiles in addition to Jews; Jn. 12:34 = the must of the Cross. 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 Again (509) see preceding note on anothen which also means from above. All uses - Matt. 27:51; Mk. 15:38; Lk. 1:3; Jn. 3:3; Jn. 3:7; Jn. 3:31; Jn. 19:11; Acts 26:5; Gal. 4:9; Jas. 1:17; Jas. 3:15; Jas. 3:17 ILLUSTRATION - In John 3:7 Jesus' used “Must” which is a strong word of necessity. It’s not an option. Genuine Christianity is, as Puritan Henry Scougal titled his book, nothing less than The Life of God in the Soul of Man [Sprinkle Publications]. Scougal wrote that book in 1677 when he was 27; he died of tuberculosis when he was 28. In the early 1700’s, a 21-year-old Oxford student realized that his debauched, wicked life needed to be reformed. He resolved to change. He denied himself every luxury; he wore ragged clothes; he ate no foods except those that were repugnant to him; he fasted twice a week; he gave his money to the poor; and he spent whole nights in prayer, lying prostrate on the cold stones or the wet grass. But he felt like he was putting a coat of paint on rotten wood. His outward deeds only hid his inward corruption. Then a college friend, Charles Wesley, gave that struggling young man, George Whitefield, a copy of Scougal’s book. Whitefield read Scougal’s book with amazement and delight. It told him that true Christianity is the union of the soul with God. It is Christ formed in us. Whitefield said (In A Frank Boreham Treasury, p. 66), When I read this, a ray of divine light instantaneously darted in upon my soul; and, from that moment, but not till then, did I know that I must become a new creature. After having undergone innumerable buffetings by day and night, God was pleased at length to remove my heavy load and to enable me, by a living faith, to lay hold on His dear Son. And oh! with what joy—joy unspeakable and full of glory—was I filled when the weight of sin left me and an abiding sense of the pardoning love of God broke in upon my disconsolate soul! Whitefield’s favorite Scripture became John 3:3 (KJV), “Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.” He went on to preach more than 18,000 sermons, often on that text, sometimes to outdoor crowds of over 20,000 people (with no microphone!). He made many trips to America and was used greatly in the First Great Awakening. In one of his final sermons, he said (ibid., p. 70), “I am now fifty-five years of age and I tell you that I am more than ever convinced that the truth of the new birth is a revelation from God Himself, and that without it you can never be saved by Jesus Christ.” A friend asked him one day, “Why do you so often preach on Ye must be born again?” “Because,” replied Whitefield solemnly, looking full into the face of the questioner, “because ye must be born again!” (Steven
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Constable - There are three similarities. First, both the Spirit and the wind operate sovereignly. Man does not and cannot control either one. Second, we perceive the presence of both by their effects. Third, we cannot explain their actions since they arise from unseen and unknowable factors. John
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Constable notes that "Nicodemus had begun the conversation by humbly referring to himself as one of many who believed that Jesus had come from God (Jn 3:2 "we know that You have come from God"). Now Jesus described Himself as one of several who was speaking the truth. Evidently He was referring to the Godhead." MacArthur thinks "The plurals we and our encompassed Jesus’ disciples (ED: SOME THINK THEY WERE EVEN PRESENT BUT THIS IS SPECULATIVE) and even John the Baptist, who understood and testified to the truth of salvation." (Borrow John 1-11 MacArthur New Testament Commentary) Carson does not think we refers to the disciples reasoning that "This is unlikely: at this point in their pilgrimage the disciples could not be described as speaking of what they know and testifying to what they have seen, viz. heavenly things (v. 12)." Borrow The Gospel according to John) Hendriksen on we...our - over against the “we know” of Nicodemus (Jn 3:2), a knowledge produced by human reflection, the Lord places his own “we know,” a knowledge resulting from close communion with the Father (Jn 5:20; 14:10). (BNTC-Jn)
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Constable - The “earthly things” that Jesus had told Nicodemus involved the new birth. The new birth is earthly in that it occurs on the earth. This teaching had been elementary. However, Nicodemus had not believed it. Therefore he could not begin to believe things that Jesus might have told him about “heavenly things.” These things might have included such revelations as life beyond the grave, life in the kingdom, and the new heavens and new earth (Isa. 65:17). If Jesus responded to everyone as He did to Nicodemus, it would mean that when a person rejects revelation he or she thereby limits the revelation that comes to that one from then on. This is really what usually happens. NET Note - Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others - this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13–15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things - which included the necessity of a regenerating work from above, by the Holy Spirit. John 3:13 "No one has ascended into heaven, but He who descended from heaven: the Son of Man NET John 3:13 No one has ascended into heaven except the one who descended from heaven– the Son of Man. GNT John 3:13 καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. NLT John 3:13 No one has ever gone to heaven and returned. But the Son of Man has come down from heaven. KJV John 3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. ESV John 3:13 No one has ascended into heaven except he who descended from heaven, the Son of Man. NIV John 3:13 No one has ever gone into heaven except the one who came from heaven--the Son of Man. ASV John 3:13 And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven. CSB John 3:13 No one has ascended into heaven except the One who descended from heaven-- the Son of Man. NKJ John 3:13 "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. NRS John 3:13 No one has ascended into heaven except the one who descended from heaven, the Son of Man. YLT John 3:13 and no one hath gone up to the heaven, except he who out of the heaven came down -- the Son of Man who is in the heaven. NAB John 3:13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man. NJB John 3:13 No one has gone up to heaven except the one who came down from heaven, the Son of man; GWN John 3:13 No one has gone to heaven except the Son of Man, who came from heaven. BBE John 3:13 And no one has ever gone up to heaven but he who came down from heaven, the Son of man. no man. Jn 1:18. Jn 6:46. Dt 30:11, 12, 14. Pr 30:4. Ac 2:34. Ro 10:6-8. 1 Co 15:50. Ep 4:9, 10. has ascended. Jn 6:62. Ge 5:24 w He 11:5. 2 Ki 2:11. Mt 22:32. Lk 24:51. 2 Co 12:1-4. 1 Ti 2:5. Rev 4:1 Into heaven. Ezek 28:2. but He. Jn 3:31. Jn 6:33, 38, 42, 51, 62. 8:42. 13:3. 16:28-30. 17:5. Ge 11:5. 1 Co 15:47. from heaven. Ezek 28:2. even (KJV) Jn 1:18. Mt 28:20. Mk 16:19, 20. Ac 20:28. Ep 1:23. 4:10. Son of man. Jn 1:51. 4:27. 5:27. 13:31. Ps 80:17. Da 7:13. Mt 16:27. Mt 19:28. Mt 26:64. 25:31. Mk 8:38. 13:26. Lk 9:26. 21:27. which is in heaven (KJV) Mt 2:13. John 3 Resources - Multiple Sermons and Commentaries SOURCE OF JESUS' AUTHORITATIVE TEACHING It would be very difficult for someone who had never been to Heaven to speak of heavenly things. This was not a problem for Jesus, because He had descended from Heaven. Heaven had been His home for eternity, thus He had "considerable experience" with heavenly things. And so Jesus proceeds to explain how it was that He could have first-hand knowledge of heavenly things, how He would speak so authoritatively on things invisible to and unknowable by mere men. As
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Constable - The construction of the Greek sentence stresses the intensity of God’s love. He gave His best, His unique and loved Son. The Jews believed that God loved the children of Israel, but John affirmed that God loved all people regardless of race. There is nothing in this verse or in the context that would limit “the world” to the world of the elect. This love of God is amazing not so much because the world is so big as because it is so bad (cf. 1:9). The Father loves the world with the selfless love that provided the Incarnation and the Crucifixion. Galatians 2:20+ reveals that the Cross shows the Son’s love....The fact that God allows sinners to perish does not contradict His love. He has provided a way by which they need not perish because He loves mankind. His ultimate purpose is the salvation of those who believe in His Son. Loved (agapao) is aorist tense which speaks of a completed action in the past, in context referring to God's act of sending His Son. It gives a glimpse into the infinite heart of God. Notice this description demonstrates that love is not just a feeling but is associated with action. It is easy to say I love you, but God showed that He loved the world by sending His Son. God's love was a costly love! John
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Constable - The consequences of belief are new birth (Jn 3:3, 5), eternal life (Jn 3:15–16), and salvation (Jn 3:17). The alternative is perishing (Jn 3:16, cf. Jn 10:28), losing one’s life (Jn 12:25), and destruction (Jn 17:12). D A Carson - Whoever believes in him experiences new birth (Jn 3:3, 5), has eternal life (Jn 3:15, 16), is saved (Jn 3:17); the alternative is to perish (cf. also Jn 10:28), to lose one’s life (Jn 12:25), to be doomed to destruction (Jn 17:12, cognate with ‘to perish’). There is no third option. (Borrow The Gospel according to John,206) Endurance to the end simply demonstrates that one's belief in Christ was genuine at the beginning! Believes (pisteuo) is present tense indicating continuing to belief. But don't misunderstand and think we are saved by our continuing belief (as if it were a meritorious work). What it does mean is that the soul in whom all things have been made new, who is truly a new creation in Christ (2 Cor 5:17+), will continue to believe in the One Who saved him or her. The one who endures to the end will be saved (Heb 3:6+, Heb 3:14+, Mt 24:13+ - see perseverance of the saints). Our faith may wax and wane but we continue to believe because God's Spirit lives in us energizing us and enabling us to believe until the end of our earthly life. Endurance to the end simply demonstrates that one's belief in Christ was genuine at the beginning! GOD'S EARNEST DESIRE Shall not perish (apollumi) - The word perish should make every sinner tremble! This in a sense is a conditional promise, conditioned on whether or not one believes in God's only begotten Son. Perish does not mean annihilate or cease to exist but to cease to have opportunity to fulfill the purpose for which one was created, which ultimately is to glorify God (see Chief End of Man). There is not one Bible passage that say apollumi signifies cessation of conscious existence or of consciousness. So not only does perish mean eternal loss of purpose but even worse eternal loss of fellowship with God their Creator! Paul writes that "those who do not know God and to those who do not obey (NOT WORKS, BUT BELIEF THAT LEADS TO OBEDIENCE) the gospel of our Lord Jesus" (2 Th 1:8) "will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, (2 Th 1:9) (It breaks my heart to write this tragic truth about men and women created in the image of God!) THOUGHT - This truth is important as some well known writers such as Clark Pinnock (see quote) and John Stott (article on his belief) have introduced annihilation in place of eternal punishment! But is that what Jesus taught? Here are Jesus' own words where He describes punishment and life with the same word, eternal - “These will go away into eternal punishment, but the righteous into eternal life.” (Mt 25:46) Apollumi indicates here that state of conscious suffering which continues eternally and is the inevitable result of sin. (See also Is annihilationism biblical?) John
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Constable - How can we reconcile this verse with Jn 9:39 where Jesus said that He came into the world for judgment (cf. Jn 5:27)? Judging was a secondary duty involved in saving, which was Jesus’ primary purpose (cf. Dan. 7:13–14). Jesus came into an already condemned world to save some. He did not enter a neutral world to save some and to condemn others. Anyone who brings light casts a shadow, but the bringing of shadow is only an attendant circumstance that is inevitable when one brings light. Borchert - Although many people think primarily of this Gospel in terms of the bright side of love, it has a dark side that is perhaps more threatening to the unbeliever than almost any other document in the New Testament except the Apocalypse. To overlook the dark side in John is to miss the full message of the Gospel. God’s judging (krinetai) is a negative theme that also is foundational to this Gospel and is obvious in these verses. (NAC-Jn) ILLUSTRATION - Joanne Shelter was a Bible translator for the Balangao people in the Philippines. When she came to this verse, she sought for a word for "save" in their language. She was able to find the right word by describing a court case to the people. She said, "If a law-breaker is brought before the tribal council to be judged and punished for an offense, but is released after a lawyer pleads his case, then what did the lawyer or advocate do for the accused person?" The Balangoa people replied, "The advocate made the man to stand." After hearing this, Joanne translated John 3:17, "God did not send His Son to earth to sentence people to punishment, but rather to make them stand." Let me ask, "Are you standing for Christ? Are you standing in His love and grace?" (Mattoon) "Now to Him who is able to keep you from stumbling, and to MAKE YOU STAND in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen." (Jude 1:24-25+) Related Resource: Is universalism / universal salvation biblical? John 3:18 "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. NET John 3:18 The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God. GNT John 3:18 ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. NLT John 3:18 "There is no judgment against anyone who believes in him. But anyone who does not believe in him has already been judged for not believing in God's one and only Son. KJV John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. ESV John 3:18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. NIV John 3:18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. ASV John 3:18 He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. CSB John 3:18 Anyone who believes in Him is not condemned, but anyone who does not believe is already condemned, because he has not believed in the name of the One and Only Son of God. NKJ John 3:18 "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. NRS John 3:18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. YLT John 3:18 he who is believing in him is not judged, but he who is not believing hath been judged already, because he hath not believed in the name of the only begotten Son of God. NAB John 3:18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. NJB John 3:18 No one who believes in him will be judged; but whoever does not believe is judged already, because that person does not believe in the Name of God's only Son. GWN John 3:18 Those who believe in him won't be condemned. But those who don't believe are already condemned because they don't believe in God's only Son. BBE John 3:18 The man who has faith in him does not come up to be judged; but he who has no faith in him has been judged even now, because he has no faith in the name of the only Son of God. He who. Lk 2:34, 35. believes. Jn 5:24. 1 Jn 5:13. is not judged. Jn 3:36. Jn 5:24. Jn 6:40, 47. Jn 20:31. Ro 5:1. Ro 8:1, 34. 1 Jn 5:12. he who does not believe. Pr 1:29. Is 66:4. Mk 16:16. He 2:3. 12:25. 1 Jn 5:10. has been judged Ge 15:14. Ge 2:17. Ga 3:10. 2 Th 2:12. has not. Mt 5:18. the name. Ge 4:26. Dt 28:58. Jn 1:12. only begotten. Jn 3:16. John 3 Resources - Multiple Sermons and Commentaries Sword of Damocles ALL NON-BELIEVERS ARE NOW UNDER JUDGMENT All non-believers stand condemned now and will be judged by their works in Revelation 20:11-15. They are like "dead men" walking! They are like men who have the "sword of Damocles" hanging over their head at all times! The key word in this verse is believe (pisteuo) which is used 3 times, this repetition by John placing great emphasis on the importance of faith.
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Constable - John the Baptist readily confessed Jesus' superiority to him even though they were both doing the same things. This was further testimony to Jesus' identity. This section constitutes the very core of the Apostle John's testimony to Jesus' identity in Jesus' early ministry (chs. 2-4). BKC - For a short time the ministry of John the Baptist overlapped Jesus’ ministry. Thus the Judean countryside must have been alive with the teaching of both these great preachers of repentance and God’s kingdom.
João 3
Constable - Jesus had not yet commissioned the Twelve. That commissioning happened after John the Baptist's imprisonment (Mark 1:14). The disciples who accompanied Jesus may not have been the Twelve, but they were His followers and they could have included all or some of the Twelve. This is the only record in the Gospels that Jesus engaged in a baptizing ministry similar to John the Baptist's. (Ibid) And there He was spending time with them and baptizing - Spending time means literally to be rubbing away prompting Brian Bell to suggest that "The idea is of rubbing shoulders w/others long enough to get into their (HIS DISCIPLES) lives....One of Jesus’ top priorities was discipling 12 men. This required time, and He took the time." This verse explains at least in part Jesus' purpose for leaving the city and presumably was near the Jordan River as water would be necessary for baptizing. As we learn in John 4:2+ "Jesus Himself was not baptizing, but His disciples were." Godet comments "The moral act belonged to Jesus; the material operation was wrought by the disciples. If these two passages were found in two different Gospels, criticism would not fail immediately to see in them a contradiction, and would accuse of harmonistic bias the one who should seek to explain it. The intention of the narrator in our passage is only to place this baptism under the responsibility of Jesus Himself." Notice the phrase and baptizing which suggests that Jesus was teaching and preaching and those who repented were being baptized. J C Ryle on spending time - The Greek word so rendered signifies a lengthened stay.