John 3

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 15 2 8 0 0 CHAPTER III) ) 3:1 21) 3 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.) 2 He came to him by night, and said to him, Rabbi, we know that you are a teacher come from God; for no one can do these signs which you do unless God is with him. 3 Jesus answered and said to him, I most solemnly assure you, unless one is born anew, he cannot see the kingdom of God. 4 Nicodemus said to him, How can a man be born when he is old? He cannot again enter into his mother s womb and be born, can he? 5 Jesus answered, I most solemnly assure you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not be amazed that��67�� I said to you, you must be born anew. 8 The wind blows where it wills, and you hear its sound, but you do not know where it comes from and where it goes to. So is everyone who is born of the Spirit. ) 9 Nicodemus answered and said to him, How can these things be? 10 Jesus answered and said to him, You are Israel s teacher, and yet you do not know these things? ) 11 I most solemnly assure you,��68�� that which we know we utter, and that which we have seen we testify, but you do not accept our testimony. 12 If I have told you earthly things and you do not believe, how shall you believe if I tell you heavenly things?��69�� 13 And no one has gone up into heaven but he who descended from heaven, the Son of man.��70�� 14 And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up, 15 in order that whoever believes may in him have everlasting life. 16 For God so loved the world that he gave his Son, the only-begotten, in order that��71�� whoever believes in him should not perish but have everlasting life. 17 For God sent his Son into the world, not in order to condemn the world, but in order that the world might be saved through him. 18 He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the only-begotten Son of God. 19 Now this is the judgment, that��72�� the light has come into the world, but men loved the darkness rather than the light, because their deeds were evil. 20 For whoever is in the habit of practicing what is wrong hates the light, and does not come to the light, lest��73�� his deeds should be exposed. 21 But he who is in the habit of doing what is true comes to the light, in order that it may become clearly evident that his deeds were wrought in God.) ) This lengthy paragraph may be divided into three sections: the first verse, in which Nicodemus is introduced; verses 2 10, in which he asks three questions and receives three answers; and verses 11 21, in which the dialogue becomes a discourse Nicodemus having become a silent listener to the words of Jesus , and information with respect to earthly things is supplanted by teaching concerning heavenly things. ) 3:1. Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.) The Son of God reveals himself to ever widening circles. In 2:23 3:21 (see especially 2:23 and 3:21) he makes himself manifest to the people who are present in Jerusalem on and after the Passover Feast. In 3:22 36 he becomes known to the inhabitants of the country-region of Judea.) 3:1 21 is an illustration of Christ s penetrating insight into the secrets of the human soul, an insight to which reference was made in 2:24, 25.) One night, while the Lord was carrying on his work in Jerusalem, he received a visitor.

The name of that visitor is mentioned, as are also his religious-party affiliation and position. His financial standing would seem to be implied in 19:39. There are commentators who believe that in 3:4 something is said with respect to his age, but this is probably an instance of reading too much into a verse.) His name was Nicodemus (meaning: victor over the people). It is a Greek name, but that does not mean that the man was a Greek. It must be borne in mind that beginning with the period of the Maccabean rulers who followed Simon one can expect to find an intermingling of Greek personal names among the Hebrew.��74��) Nicodemus belonged to the party of the Pharisees. This party seems to have originated during the period preceding the Maccabean wars.

It may be looked upon as the crystallization of a reaction against the secularistic spirit of Hellenism.��75�� During the second century b.c. those people who abhorred the idolatrous customs of the Greeks and who, during the fierce religious persecution led by the monstrously wicked Antiochus Epiphanes, stood firm and refused to abandon the faith, were called h��as��idhim (Pietists or Saints). They were the forerunners of the Pharisees (Separatists), who began to appear under that name during the reign of John Hyrcanus (135 105 b.c.). One is reminded of the fact that in England the 17th century Puritans became the 19th century Non-conformists.) 1 1 2 8 0 “tw://bible.*?id=40.5.20|AUTODETECT|”

Although the Pharisees were right in many points of doctrine the divine decree, man s moral accountability and immortality, the resurrection of the body, the existence of spirits, rewards and punishments in the future life and produced men of high renown Gamaliel, Paul, Josephus , they made one basic and very tragic error: they externalized religion. Outward conformity to the law was far too often considered by them to be the goal of one s existence. In actual practice (though not in theory) the oral law, which via the men of the great synagogue, the prophets, the elders, and Joshua, was traced back to Moses and thus to God himself, was often honored even more highly than the written. The Lord denounced them again and again for their exhibitionism and holier-than-thou attitude 7 1 -1 9 0 “tw://bible.*?id=40.5.20|AUTODETECT|”

Matt. 5:20) 1 1 -1 9 0 “tw://bible.*?id=40.16.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.16.6|AUTODETECT|”

16:6) 1 1 -1 9 0 “tw://bible.*?id=40.16.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.16.11|AUTODETECT|”

11) 1 1 -1 9 0 “tw://bible.*?id=40.16.12|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.16.12|AUTODETECT|”

12) 1 1 -1 9 0 “tw://bible.*?id=40.23.1-40.23.39|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.23.1-40.23.39|AUTODETECT|”

23:1 39) 1 1 -1 9 0 “tw://bible.*?id=42.18.9-42.18.14|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.*?id=42.18.9-42.18.14|AUTODETECT|” Luke 18:9 14) 1 1 -1 9 0 0 ). Their scrupulosity knew no bounds, especially with respect to the observance of man-made Sabbath laws. Thus, some of them held that a woman should not look into a mirror on the sabbath because she might see a gray hair and be tempted to pull it out, which would be working! One was allowed to swallow vinegar on the sabbath, as a remedy for a sore throat, but not use it as a gargle. The climax, perhaps, was the rule that an egg laid on the sabbath could be eaten, provided one intended to kill the hen.��76�� The Pharisees owed their influence upon the people to the antipathy of the masses against the House of Herod.) 1 3 2 8 0 0 To this salvation-by-works party Nicodemus belonged. He occupied a very prominent position, being a ruler of the Jews. Cf. also 3:10 and 7:50 which indicate that he was a member of the Sanhedrin, also that he was a scribe: i.e. a professional student, interpreter, and teacher of the law.) 2. He came to him by night. Nicodemus came to Jesus by night. Was he afraid lest, if discovered in conversation with Jesus, he might be criticized by other Sanhedrin-members?

Some commentators are of this opinion, which is rather popular and may be correct (cf. 19:38). Others, again, say that at this very early stage of Christ s ministry opposition to his teachings could not have been sufficiently pronounced to produce such fear. Some accept the fear-element but for that very reason assign the entire story to the period immediately preceding Christ s death. And finally, there are those who believe that the only reason why Nicodemus came by night was because Jesus was too busy during the day: at night one could converse at leisure. We just do not know why he came by night.) And (he) said to him, Rabbi (for explanation see on 1:49) we know that you are a teacher come from God & This amounted to saying, We I and other likeminded persons (cf. 2:23; 3:11) know that you are a prophet. The reason which Nicodemus assigns for this conviction is given in these words: & for no one can do these signs which you do unless God is with him. (On the meaning of the term sign see on 1:11.) Nicodemus is convinced that Jesus must stand in very close relation to God to be able to do these signs.) 1 1 2 8 0 “tw://bible.?id=40.19.16|AUTODETECT|” 3. Jesus answered and said to him, I most solemnly assure you (see on 1:51), unless one is born anew, he cannot see the kingdom of God. Nicodemus has not asked any question. Nevertheless, Jesus answers him, for he read the question which was buried deeply in the heart of this Pharisee. On the basis of Christ s answer we may safely assume that the question of Nicodemus was very similiar to the one found in ) 7 1 -1 9 0 “tw://bible.?id=40.19.16|AUTODETECT|” Matt. 19:16) 1 1 -1 9 0 0 . Like the rich young ruler, so also this Pharisee, who came to Jesus one night and who by some is considered to have been a rich old ruler, wanted to know what good thing he had to do in order to enter the kingdom of heaven (or: in order to have everlasting life, which is simply another way of saying the same thing). However, Nicodemus was never even given the chance to translate into actual words the question of his inner soul.) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” The answer which Jesus gives is another mashal (see on 2:19). It must have sounded like a riddle to the ears of Nicodemus. This remains true whether the conversation was conducted in Greek or in Aramaic. The Greek text as it lies before us immediately raises a problem. When Jesus said, Unless one is born �����, what is the meaning of that last word? It can mean from above (from the top). In fact, everywhere else in John s Gospel it has that meaning (3:31; 19:11; 19:23). It seems probable, therefore, that also here (in 3:3, 7) it has that significance. Moreover, also in ) 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” Mark 15:38) 1 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” , and ) 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” James 1:17) 1 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” , it has that sense. Jesus, then, we may believe, was referring to the birth from above, i.e., from heaven. However, the word can also have a different connotation; namely, anew, or again 7 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” Gal. 4:9) 1 1 -1 9 0 “tw://bible.?id=42.1.3|AUTODETECT|” ). And, in the third place, it may mean from the first, from the beginning 7 1 -1 9 0 “tw://bible.?id=42.1.3|AUTODETECT|” Luke 1:3) 1 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” Acts 26:5) 1 1 -1 9 0 0 ). Nevertheless, the third meaning may be dismissed, because it would not be suitable to the present context. Nicodemus, then is faced with the choice between the first and the second connotation.) 1 1 2 8 0 “tw://bible.*?id=42.2.26|AUTODETECT|” However, all that has been said so far is true only on the basis of the Greek. If it be assumed that the conversation was conducted in Aramaic, which seems probable, the riddle, in slightly modified form, remains. It may be argued that there was no Aramaic word identical in ambiguity to the Greek �����. But even if that should be granted, Nicodemus would still be faced with this great difficulty: how can a man experience another birth in any sense whatever? Of course, we know what Jesus meant; namely, that in order to see the kingdom of God it is necessary that a person be born from above; i.e., that the Spirit must implant in his heart the life that has its origin not on earth but in heaven. Let not Nicodemus imagine that earthly or nationalistic distinctions qualify one for entrance into this realm.

Let not this Pharisee think either that improvement in outward behavior a conduct more precisely in keeping with the law is all that is necessary. There must be a radical change. And unless one is born from above he cannot even see the kingdom of God; i.e., he cannot experience and partake of it; he cannot possess and enjoy it 7 1 -1 9 0 “tw://bible.?id=42.2.26|AUTODETECT|” Luke 2:26) 1 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” 9:27) 1 1 -1 9 0 “tw://bible.?id=43.8.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.51|AUTODETECT|” John 8:51) 1 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.27|AUTODETECT|” Acts 2:27) 1 1 -1 9 0 “tw://bible.?id=66.18.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=66.18.7|AUTODETECT|” Rev. 18:7) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 When Jesus speaks about entering the kingdom of God, it is clear that the expression is equivalent to having everlasting life or being saved (cf. 3:16, 17). The kingdom of God is the realm in which his rule is recognized and obeyed and in which his grace prevails. Before one can see that kingdom, before one can have everlasting life in any sense, one must be born from above. It is very clear, therefore, that there is an act of God which precedes any act of man. In its initial stage the process of changing a person into a child of God precedes conversion and faith. (See also on 1:12.)) 4. Nicodemus reveals that he has failed completely to grasp the deep meaning of the divine mashal.

He said to him, How can a man be born when he is old? This answer certainly does not necessarily imply that Nicodemus was an old man. Jesus had uttered a saying which would apply to any person. Nicodemus, as if to show the absurd character of the saying, takes the most extreme case: one certainly cannot conceive of the idea that an old man would actually have to be born all over again! Nicodemus continues, He cannot again enter into his mother s womb and be born, can he? The very suggestion seems utterly impossible to this Pharisee.

To his rhetorical question he expects a negative answer. (For other instances of crassly literal interpretation see on 2:19.)) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” 5. Jesus answered, I most solemnly assure you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. The key to the interpretation of these words is found in 1:22. 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 0 ) where water and Spirit are also found side by side, in connection with baptism. The evident meaning, therefore, is this: being baptized with water is not sufficient. The sign is valuable, indeed. It is of great importance both as a pictorial representation and as a seal. But the sign should be accompanied by the thing signified: the cleansing work of the Holy Spirit. It is the latter that is absolutely necessary if one is to be saved. Note, in this connection, that in verses 6 and 8 we no longer read about the birth of water but only about the birth of the Spirit, the one great essential.) 1 1 2 8 0 0 Now it is true that the cleansing work of the Holy Spirit is not finished until the believer enters heaven. In a sense, becoming a child of God is a life-long process (see 1:12), but in the present passage the initial cleansing implied in the implantation of new life in the heart of the sinner is meant, as is evident from the fact that we are taught here that unless one is born of water and of the Spirit, he cannot even enter the kingdom of God. (For the meaning of kingdom of God see on 3:3.)) 1 1 2 8 0 “tw://bible.?id=18.14.4|AUTODETECT|” 6. Great stress, accordingly, is placed on the fact that physical birth (see on 1:13) does not give one any priority in the sphere of salvation. Hence, Jesus continues, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. (For the various meanings of the term flesh in the Fourth Gospel, see on 1:14.) One could paraphrase as follows: sinful human nature produces sinful human nature 7 1 -1 9 0 “tw://bible.?id=18.14.4|AUTODETECT|” Job 14:4) 1 1 -1 9 0 “tw://bible.?id=19.51.5|AUTODETECT|” , Who can bring a clean thing out of an unclean? Not one. Cf. also ) 7 1 -1 9 0 “tw://bible.?id=19.51.5|AUTODETECT|” Ps. 51:5) 1 1 -1 9 0 0 ). The Holy Spirit produces the sanctified human nature.) 1 18 2 8 0 0 7. Jesus continues, Do not be amazed (or: do not begin to wonder) that I said to you, You must be born anew. To Nicodemus everything seemed so very, very strange. He was used to the idea of salvation by law-works; i.e., by an act of man. Now he is taught that salvation is a gift of God, and that, in its initial stage, it is brought about by an event in which man is necessarily passive. A person can do nothing about his own birth.

And Jesus had said, You must be born anew. Very often, in present-day preaching, this word must is misinterpreted. It should be clearly understood that, in harmony with the entire context, it does not refer to the realm of moral duty, but to that of the divine decree. When Jesus says, You must be born again, he does not mean, By all means see to it that you are born again. On the contrary, he means, Something has to happen to you: the Holy Spirit must plant in your hearts the life from above. And Nicodemus should have had a sufficiently penetrating knowledge of his own inability and corruption to understand this at once.

He should not have shown by his expression or by his words that the teaching of Jesus regarding the absolute necessity and sovereign character of regeneration is so very strange and surprising.) 8. The sovereign character of regeneration is clarified by an illustration taken from the action of the wind. That in the first clause of verse 8 the term ������ means wind and not Spirit is clear from the last clause, So is everyone who is born of the Spirit. That clause particularly, the word so indicates that we are dealing with a comparison here. Jesus, then, says, The wind blows where it wills, and you hear its sound, but you do not know where it comes from and where it goes to. Nobody on earth can direct the wind.

It acts with complete independence. It cannot even be seen. That it must be there you know, for, in striking any object it makes a sound. Its source and its ultimate goal or destination��77�� no one knows. Jesus adds, So is everyone who is born of the Spirit. The relation of the wind to your body resembles that of the Spirit to your soul.

The wind does as it pleases. So does the Spirit. Its operation is sovereign, incomprehensible, and mysterious. What a lesson this was for a man who had been brought up in the belief that a person could and should save himself by perfect obedience to the law of Moses and to a host of man-made, thoroughly analyzable, human regulations.) 9. It must have been very difficult for Nicodemus to unlearn what he had always believed. So he answered and said to him, How can these things be?

He is constantly asking that same question: how can? & he cannot, can he? & how can? (3:4, 9). It becomes very clear that this religious leader lacked the most elementary knowledge of the way of salvation. At the outset his Pharisaic training seems to have made him immune to spiritual apprehension. Is he still of the opinion that the words of Jesus must be understood in a crassly literal sense?) 10. Jesus answered and said to him, You are Israel s teacher, and yet you do not know these things? Both Israel and teacher are preceded by the definite article, so that one might paraphrase the exclamation as follows: And you, that widely recognized and very prominent teacher of the highly favored people of Israel, do you actually mean to say that you are ignorant with respect to these matters?

Nicodemus had the Old Testament, the teachings of the Baptist, the instruction of Jesus given in 3:3 8, but up to this moment the truth seems not to have penetrated his mind.) 11. The dialogue now changes to discourse. Jesus is speaking and Nicodemus is listening. Jesus says, I solemnly assure you (see on 1:51) that which we know we utter, and that which we have seen we testify. Thus, over against the we know of Nicodemus (3:2), a knowledge produced by human reflection, the Lord places his own we know, a knowledge resulting from close communion with the Father (5:20; 14:10). Jesus, accordingly, wants Nicodemus to know that there can be no doubt with respect to the doctrine of baptism and regeneration which he has discussed, nor with respect to the doctrine of God s eternal decree for the salvation of sinners, which he is about to unfold.) In this eleventh verse, corresponding to that which we know stands that which we have seen, which is stronger.

Similarly, we utter is explained by we testify, which also is the more definite and forceful expression. (For the terms testify and testimony see on 1:7.) Jesus uses the plural we instead of the singular I. In all probability he is not referring to himself and the prophets. The reference is in all likelihood to Jesus himself and John the Baptist. The term testify immediately reminds one of what was said with reference to the Baptist (cf. 1:7, 8, 34). Besides, 3:5 points to the work of the forerunner.) Jesus adds, But you do not accept our testimony. Nicodemus had indicated by his questions and his entire expression that he was not ready to accept the teaching of Jesus concerning the necessity of regeneration.

Besides, Jesus was able to read what was in his heart (2:25). And Nicodemus was not the only one who hesitated to believe this strange doctrine. Christ uses the plural you. The members of the Sanhedrin refused to admit that the Baptist was right when he testified concerning Jesus. This body also refused to believe that Jesus was whatever he claimed to be. Consequently, these chief priests, elders, and scribes rejected Christ s teaching on the subject of regeneration.) 12.

The Lord continues, If I have told you earthly things he implies that he has been doing this and you do not believe, how shall you believe if I tell you heavenly things? Jesus had been speaking of earthly things; i.e., of things which, though heavenly in character and origin, take place on earth; e.g., regeneration. But it is clear from 1:11, 26; 2:4, 9, that such truths, though clearly taught even in the Old Testament, were rejected by men like Nicodemus. At best, such doctrines were regarded as being very strange. They were not received.) Now, the point which Jesus stresses is this: if even such earthly matters, which take place within the sphere of man s experience (we did not say conscious experience) and whose necessity should be self-evident immediately to any one who reflects upon his own natural inability to please God, are regarded as being incredible, will not heavenly matters e.g., God s eternal plan for the redemption of mankind by sending his Son into the world (cf. 3:16) be rejected much more readily? Such heavenly things lie completely outside of the range of man s experience.

In their conception and origin they are so majestic and transcendent that they could never have occurred to man s finite mind. If then the earthly things have been rejected, how can it be reasonably expected that the much more mysterious heavenly things will be accepted? The question is at the same time a warning to Nicodemus. Let him ponder and reflect. Let him no longer regard the teachings of Christ as being unbelievable. Is it possible that the further silence of Nicodemus, his failure to come up with another how can this be (3:4, 9), shows that the warning was taken to heart?) 13.

And no one has gone up into heaven but he who descended from heaven, the Son of man. Now, in order to have first-hand information about those heavenly things one must have been present in God s Throne-room when the decisions were made. But no one has gone up into heaven. Hence, God s decree concerning the redemption of his people lies completely outside of the range of man s knowledge until it is revealed to him. Was there actually no one present with the Father when the plan was made which centers in the decree to send the Son into the world in order to bear the curse and set man free? Yes, there was One, the One who descended from heaven namely, the Son of man. (On A � ��� �P����� �������, see also p. 237.) On Son of Man see 12:34.

On who is in heaven, see p. 129, footnote 70, Vol. II.) 14, 15. The heart and center of this wonderful plan of redemption is stated in verses 14 18. It is stated not as something entirely new, but as something which had been partially disclosed in the types of the old dispensation; particularly, the type with reference to the serpent which by Moses had been set upon a standard, raised up high so that everyone could see it. And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up.) The story of The Serpent Lifted Up is found in Numbers. In fact that account (chapter 21) furnishes the key to the interpretation of the fourth book of the Pentateuch.

The contents of this book may be summarized as follows:) Theme: Israel s Journey from Sinai to the Plains of Moab: A Lesson Concerning Sin and Grace) chapters 1 9: I. Preparations for leaving Sinai. ) 10 21 II. Journey from Sinai to the plains of Moab: a story of repeated sin and resulting failure until Jehovah in his grace causes the serpent to be lifted up. Thereupon mainly, ) 22 36 III. Blessing and victory in the plains of Moab.��78�� ) ) ) 1 1 2 8 0 “tw://bible.?id=4.21.5|AUTODETECT|” Israel had been rebellious again. The people had spoken against God and Moses, saying, Wherefore have you brought us up out of Egypt to die in the wilderness, for there is no bread and there is no water; and our soul loathes this light bread 7 1 -1 9 0 “tw://bible.?id=4.21.5|AUTODETECT|” Num. 21:5) 1 1 -1 9 0 “tw://bible.?id=4.21.8|AUTODETECT|” ). So Jehovah had sent fiery serpents among the people, killing many. When the people confessed their sins, Moses prayed for them. And Jehovah said to Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he sees it, shall live. And Moses made a serpent of brass, and set it upon a standard: and it came to pass, that if the serpent had bitten any man, when he looked upon the serpent of brass, he lived 7 1 -1 9 0 “tw://bible.?id=4.21.8|AUTODETECT|” Num. 21:8) 1 1 -1 9 0 “tw://bible.?id=4.21.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.21.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.3.14|AUTODETECT|” Now, in ) 7 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” John 3:14) 1 1 -1 9 0 “tw://bible.?id=4.21.0|AUTODETECT|” the words As Moses & so must the Son of man clearly indicate that the event recorded in ) 7 1 -1 9 0 “tw://bible.?id=4.21.0|AUTODETECT|” Numbers 21) 1 1 -1 9 0 0 is a type of the lifting up of the Son of man. This does not mean, however, that we now have the right to test our ingenuity by attempting to furnish a long list of resemblances between type and Antitype, as is often done. In reality, as we see it, only the following points of comparison are either specifically mentioned or clearly implied in 3:14, 15 (cf. also verse 16):) 1 1 2 8 0 “tw://bible.?id=4.21.0|AUTODETECT|” a. In both cases 7 1 -1 9 0 “tw://bible.?id=4.21.0|AUTODETECT|” Numbers 21) 1 1 -1 9 0 “tw://bible.?id=43.3.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=43.3.0|AUTODETECT|” John 3) 1 1 -1 9 0 0 ) death threatens as a punishment for sin.) 1 4 2 8 0 0 b. In both cases it is God himself who, in his sovereign grace, provides a remedy.) c. In both cases this remedy consists of something (or some One) which (who) must be lifted up, in public view.��79��) d. In both cases those who, with a believing heart, look unto that which (or: look unto the One who) is lifted up, are healed.) Here, as always, the Antitype far transcends the type. In Numbers the people are face to face with physical death; in John, mankind is viewed as exposed to eternal death because of sin. In Numbers it is the type that is lifted up.

This type the brazen serpent has no power to heal. It points forward to the Antitype, Christ, who does have this power. In Numbers the emphasis is on physical healing: when a man fixed his eye upon the serpent of brass, he was restored to health. In John it is spiritual life everlasting life that is granted to him who reposes his trust in the One who is lifted up.) 1 1 2 8 0 “tw://bible.?id=41.8.31|AUTODETECT|” The lifting up of the Son of man is presented as a must. 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=42.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.7|AUTODETECT|” Luke 24:7) 1 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” ). It is not a remedy; it is the only possible remedy for sin, for in this way only can the demands of God s holiness and righteousness and love! be met. But just what is meant by this lifting up? Here we cannot follow the reasoning of those commentators who would exclude from the meaning of this term any reference to Christ s death. On the contrary, that being lifted up on the cross is certainly included. In fact, in the fourth Gospel the term to be lifted up (from Q���) always refers to the cross (cf. 8:28; 12:32, 34). However, it is, indeed, significant that the inspired author employs a term which, while certainly referring to Christ s death on the cross, is elsewhere used with reference to his exaltation 7 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” Acts 2:33) 1 1 -1 9 0 “tw://bible.?id=44.5.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.31|AUTODETECT|” 5:31) 1 1 -1 9 0 0 ). The cross is never isolated from other great events (such as resurrection, ascension, coronation) in the history of redemption. It is ever the path to the crown. Moreover, where does the glory of all of God s attributes in Christ shine forth more brilliantly than on the cross (cf. 12:28 with 12:32, 33)?) 1 1 2 8 0 “tw://bible.?id=12.18.4|AUTODETECT|” Though Christ is lifted up in the sight of all, he does not save all. We read, in order that whoever believes may in him have everlasting life. Just as in connection with the serpent of brass the Israelite was healed 7 1 -1 9 0 “tw://bible.?id=12.18.4|AUTODETECT|” II Kings 18:4) 1 1 -1 9 0 0 , entirely unworthy of veneration and worship, nevertheless, God s blessing was obtained by looking at this serpent), so also in connection with Christ, the great Antitype, believers attain everlasting life. As the main concepts of verse 15 recur in the following verse, we shall proceed at once to that most precious of all Bible passages:) 1 7 2 8 0 0 16. For God so loved the world that he gave his Son, the only-begotten, that whoever believes in him should not perish but have everlasting life.) God s infinite love made manifest in an infinitely glorious manner, this is the theme of the golden text which has endeared itself to the hearts of all God s children. The verse sheds light on the following aspects of this love: 1. its character (so loved), 2. its Author (God), 3. its object (the world), 4. its Gift (his Son, the only-begotten), and 5. its purpose (that whoever believes in him should not perish but have everlasting life).) The conjunction for establishes a causal relation between this and the preceding verse. We might paraphrase as follows: the fact that it is only in connection with Christ that everlasting life is ever obtained (see verse 15) is clear from this, that it has pleased God to grant this supreme gift only to those who repose their trust in him (verse 16).) 1. Its character) The word so by reason of what follows must be interpreted as indicating: in such an infinite degree and in such a transcendently glorious manner. Great emphasis is placed on this thought.) So loved.

The tense used in the original (the aorist �������) shows that God s love in action, reaching back to eternity and coming to fruition in Bethlehem and at Calvary, is viewed as one, great, central fact. That love was rich and true, full of understanding, tenderness, and majesty.��80��) 2. Its Author) 1 1 2 8 0 “tw://bible.?id=62.4.9|AUTODETECT|” So loved God (with the article in the original: A ����, just as in 1:1 where, as has been shown, the Father is indicated). In order to gain some conception of the Deity it will never do to subtract from the popular concept every possible attribute until literally nothing is left. God is ever full of life and full of love.��81�� Take all human virtues; then raise them to the nth degree, and realize that no matter how grand and glorious a total picture is formed in the mind, even that is a mere shadow of the love-life which exists eternally in the heart of him whose very name is Love. And that love of God ever precedes our love 7 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” I John 4:9) 1 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=45.5.8-45.5.10|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.5.8-45.5.10|AUTODETECT|” Rom. 5:8 10) 1 1 -1 9 0 0 ), and makes the latter possible.) 1 2 2 8 0 0 3. Its object) Now the object of this love is the world. (See on 1:10 and note 26 where the various meanings have been summarized.) Just what is meant by this term here in 3:16? We answer:) 1 1 2 8 0 “tw://bible.?id=62.4.14|AUTODETECT|” a. The words, that whoever believes clearly indicate that the reference is not to birds and trees but to mankind. Cf. also 4:42; 8:12; ) 7 1 -1 9 0 “tw://bible.?id=62.4.14|AUTODETECT|” I John 4:14) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 b. However, here mankind is not viewed as the realm of evil, breaking out into open hostility to God and Christ (meaning 6, in note 26), for God does not love evil.) c. The term world, as here used, must mean mankind which, though sin-laden, exposed to the judgment, and in need of salvation (see verse 16b and verse 17), is still the object of his care. God s image is still, to a degree, reflected in the children of men. Mankind is like a minor. Originally this mirror was very beautiful, a work of art.

But, through no fault of the Maker, it has become horribly blurred. Its creator, however, still recognizes his own work.) d. By reason of the context and other passages in which a similar thought is expressed (see note 26, meaning 5), it is probable that also here in 3:16 the term indicates fallen mankind in its international aspect: men from every tribe and nation; not only Jews but also Gentiles. This is in harmony with the thought expressed repeatedly in the Fourth Gospel (including this very chapter) to the effect that physical ancestry has nothing to do with entrance into the kingdom of heaven: 1:12, 13; 8:6; 8:31 39.) 4. Its gift) 1 1 2 8 0 “tw://bible.*?id=62.3.16|AUTODETECT|”

& that he gave his Son, the only-begotten. Literally the original reads, that his Son, the only-begotten, he gave. All the emphasis is on the astounding greatness of the gift; hence, in this clause the object precedes the verb. The verb he gave must be taken in the sense of he gave unto death as an offering for sin 7 1 -1 9 0 “tw://bible.*?id=62.3.16|AUTODETECT|”

I John 3:16) 1 1 -1 9 0 “tw://bible.*?id=62.4.10|AUTODETECT|”

; especially ) 7 1 -1 9 0 “tw://bible.*?id=62.4.10|AUTODETECT|”

I John 4:10) 1 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”

Rom. 8:32) 1 1 -1 9 0 “tw://bible.*?id=1.22.2|AUTODETECT|”

John s gave is Paul s spared not). On the meaning of the only begotten, see on 1:14. Note that the article which precedes the word Son is repeated before only begotten. Thus both substantive and adjective receive emphasis.��82�� We hear, as it were, the echo of ) 7 1 -1 9 0 “tw://bible.?id=1.22.2|AUTODETECT|” Gen. 22:2) 1 1 -1 9 0 “tw://bible.?id=40.21.33-40.21.39|AUTODETECT|” , Take now thy son, thine only son, whom thou lovest, even Isaac.& The gift of the Son is the climax of God s love 7 1 -1 9 0 “tw://bible.*?id=40.21.33-40.21.39|AUTODETECT|” Matt. 21:33 39) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0

5. Its purpose) & in order that whoever believes in him should not perish but have everlasting life.) God does not leave mankind to itself. He so loved the world that his Son, the only begotten, he gave, with this purpose: that those who receive him with abiding trust and confidence��83�� may have everlasting life. Though the Gospel is proclaimed to men of every tribe and nation, not every one who hears it believes in the Son. But whoever believes whether he be a Jew or a Gentile has everlasting life.) The words & should not perish do not merely mean: should not lose physical existence; nor do they signify: should not be annihilated. As the context (verse 17) indicates, the perishing of which this verse speaks indicates divine condemnation, complete and everlasting, so that one is banished from the presence of the God of love and dwells forever in the presence of a God of wrath, a condition which, in principle, begins here and now but does not reach its full and terrible culmination for both soul and body until the day of the great consummation.

Note that perishing is the antonym of having everlasting life.) & but have everlasting life. (On the meaning of life see on 1:4.) The life which pertains to the future age, to the realm of glory, becomes the possession of the believer here and now; that is, in principle. This life is salvation, and manifests itself in fellowship with God in Christ (17:3); in partaking of the love of God (5:42), of his peace (16:33), and of his joy (17:13). The adjective everlasting (�0�����) occurs 17 times in the Fourth Gospel, 6 times in I John, always with the noun life. It indicates, as has been pointed out, a life that is different in quality from the life which characterizes the present age. However, the noun with its adjective (��� �0�����) as used here in 3:16 has also a quantitative connotation: it is actually everlasting, never-ending life.) 1 1 2 8 0 “tw://bible.?id=49.2.8|AUTODETECT|” In order to receive this everlasting life one must believe in God s only begotten Son. It is important, however, to take note of the fact that Jesus mentions the necessity of regeneration before he speaks about faith (cf. 3:3, 5 with 3:12, 14 16). The work of God within the soul ever precedes the work of God in which the soul cooperates (see especially 6:44). And because faith is, accordingly, the gift of God 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 , but also in the Fourth Gospel), its fruit, everlasting life, is also God s gift (10:28). God gave his Son; he gives us the faith to embrace the Son; he gives us everlasting life as a reward for the exercise of this faith. To him be the glory forever and ever!) 1 1 2 8 0 0 17. In close connection with 3:16, verse 17 continues, For God sent his Son into the world, not to condemn the world, but in order that the world might be saved through him.) 1 1 2 8 0 “tw://bible.?id=30.5.18-30.5.20|AUTODETECT|” As the Jews saw it, the Messiah at his coming would condemn the heathen. The Day of Jehovah would mean punishment for the nations which had oppressed Israel, but not for Israel. This misinterpretation of prophecy had been censured most severely by Amos 7 1 -1 9 0 “tw://bible.?id=30.5.18-30.5.20|AUTODETECT|” Amos 5:18 20) 1 1 -1 9 0 0 ), but it never subsided. It is against this Jewish exclusivism that the words of Jesus are directed. Verse 17 clearly indicates:) 1 10 2 8 0 0 a. That God s redemptive purpose is not confined to the Jews but embraces the world (men from every tribe and nation, considered as a unit);) b. that the primary object of Christ s first coming was not to condemn but to save.) It is true that the verb which was translated to condemn (����� from �����) has a very wide meaning in the original. Our word to discriminate, which is derived from the same stem, points in the direction of the basic idea: to separate. From this, in turn, came the idea of selecting one thing above another; hence, judging, deciding. Whereas in this sinful world to judge frequently means to condemn, the word employed in the original can also have that connotation, which is expressed more fully by the term ���������. The fact that here, in 3:17, it actually has (or at least approaches) that meaning is shown by the antonym: to save.

Salvation, in the fullest sense of the term (deliverance from punishment not only but from sin itself, and the bestowal of everlasting life) was what God had in store for the world into which he sent his Son; not condemnation but salvation.) This raises the question: Shall we say, then, that the purpose of Christ s first coming was to bring salvation, while the purpose of the second coming will be to bring condemnation (or judgment, at least)?) But the matter is not as simple as that, as verse 18 indicates. No one needs to wait for the day of the great consummation to receive his sentence. To be sure, on that great day something very important is going to take place: the verdict will be publicly proclaimed (5:25 29). But the decision itself, which is basic to this public proclamation, has already been made long before:) 18. He who believes in him is not condemned (or judged); he who does not believe is condemned already.) Jesus divides all those to whom the message of salvation is presented into two groups, each of which is represented by one individual:) (1) The one who abides in Christ by faith is not judged; i.e., no sentence of condemnation will ever be read against him. Even now he is in the eyes of God without guilt.) (2) The one who rejects Christ by not believing in him as God s only-begotten Son (on this term see 1:14) does not need to wait for the final judgment, as if the verdict would be postponed until then.

Already, by the very fact of his obstinate unbelief, he has been (and therefore stands) condemned.) 19. With reference to such obstinate rejecters a verdict is announced in verse 19. Very little comment is necessary here, because most of the ideas and concepts of this passage have already been explained. Now this is the judgment. The term judgment (������) means (in this context) divine decision or verdict. (See also under 3:17; on the term �����.) For the clause, that the light has come into the world, see on 1:4, 5, 9, 10, 11. On the term world see 1:10; Note 26.

On darkness see 1:5, and on light, see 1:4. But men loved the darkness rather than the light because their deeds were evil.) 1 1 2 8 0 “tw://bible.?id=62.2.11|AUTODETECT|” We may paraphrase the thought of verse 19 as follows: Now with respect to those who reject the only-begotten Son of God, this is the divine verdict, that the Christ who is himself the Light the very embodiment of the truth and love of God, yea, of all his attributes he, by means of the word of prophecy and especially by means of his own incarnation, came into the realm of fallen mankind; but, though some accepted him, by far the majority preferred the moral and spiritual darkness of sin 7 1 -1 9 0 “tw://bible.?id=62.2.11|AUTODETECT|” I John 2:11) 1 1 -1 9 0 “tw://bible.?id=62.2.8|AUTODETECT|” , but also 8:12; 12:35, 46; and ) 7 1 -1 9 0 “tw://bible.?id=62.2.8|AUTODETECT|” I John 2:8) 1 1 -1 9 0 “tw://bible.?id=62.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ). In fact, they actually loved this darkness; and the reason was not that they were ignorant, having never heard the Gospel, but rather this: their works were evil.) 1 1 2 8 0 0 20. To say that these people loved the darkness rather than the light does not mean, however, that, after all, they loved also the light to some extent. On the contrary, for whoever is in the habit of practicing what is wrong hates the light, and does not come to the light. Such a person is always avoiding the light; i.e., he will have nothing to do with the Christ, the source and embodiment of God s truth and love. Hence, he never reads the Bible; refuses to attend church, etc. In his heart he really hates the light.

The reason for this is that he fears lest (by this light) his (evil) deeds might be exposed. People of this type resemble loathsome insects that hide themselves beneath logs and stones, always preferring the darkness, and terribly frightened whenever they are exposed to the light.) 1 1 2 8 0 “tw://bible.?id=62.1.6|AUTODETECT|” 21. But while unbelievers may thus be compared to the denizens of the domain of darkness, believers, on the other hand, resemble beautiful house-plants which turn their green parts toward the window and the light of the sun: But he who is in the habit of doing what is true 7 1 -1 9 0 “tw://bible.?id=62.1.6|AUTODETECT|” I John 1:6) 1 1 -1 9 0 0 ) comes to the light. It has been indicated that there is a very close relationship between light and truth; hence, it is not surprising that he who does the truth comes to the light in order that it may become evident that his deeds were wrought in God. He desires to show that his deeds, though by no means perfect, were, nevertheless, wrought with God s approval (that they were done, in principle, according to God s law), and that they retain this character forever.) 1 16 2 8 0 0 He & comes to the light, said Jesus. Thus, the discourse ends most appropriately with the implied invitation that Nicodemus, too, should leave the realm of darkness and unbelief and should embrace Christ, the true light.) Synthesis of 2:23 3:21) See the Outline on p. 68. The Son of God revealing himself to ever-widening circles: to Jerusalem; conversation with Nicodemus.) At Jerusalem, during the Passover-week, many people, having closely observed the signs which Jesus did, accepted him as a divine teacher, a great and powerful prophet, and as such placed their trust in him. However, he knew that this was not saving faith, and he did not entrust himself to them. With his penetrating eye he read the secrets of men s hearts, as he had already shown in the case of Simon and Nathaneal, and as he was about to indicate in the case of Nicodemus.) The latter was a Pharisee, and a member of the Sanhedrin. He was one of those who, having beheld the signs, accepted Jesus as a divine teacher.

The latter immediately discerned the unspoken question within the heart of Nicodemus. That question was: How can I enter the kingdom of God? In reply, the Lord emphasized the necessity of being born anew. He employed a term which can mean either: to be born from above or to be born again. Nicodemus assigns to it the most crudely literal connotation. Jesus then points out that he was not speaking about anything physical, and that physical distinctions have no significance for the kingdom of heaven.

He emphasizes that regeneration is a work of God over which man has no more control than he has over the wind. Evidently in a tone of protest Nicodemus asks, How can these things be? ) Jesus traces the surprise of Nicodemus and of those like him to its source: unbelief, and asks, If I have told you earthly things (baptism, regeneration), and you do not believe, how can you believe if I tell you heavenly things (God s plan of redemption)? The plan of redemption was even more mysterious than regeneration, for it was made in heaven and can be revealed only by him who was there when it was made and who descended in order to disclose it. The heart of this plan was the decree to send the Son, in order that he might be lifted up upon the cross for man s salvation, just as the serpent had been lifted up in the wilderness for man s physical recovery.) In this connection Jesus sets forth God s infinite love (3:16), making known a. its glorious character, b. Author, c. object, d. gift, and e. purpose. He points out that the purpose of the first coming was not the condemnation but the salvation of the world, and that at the second coming that verdict will be revealed, with reference to each person, which corresponds to his present attitude to God s only begotten Son.

If anyone rejects the Son, such a rejecter is condemned already. Most of those who hear the Gospel belong to the latter category: the light has come into the world, but men loved the darkness rather than the light, because their deeds are evil. They hate to have their deeds exposed. They shun the light) The discourse ends with a beautiful, implied invitation to Nicodemus to come to the light. The words of this closing passage are:) But he who is in the habit of doing what is true comes to the light, that it may become clearly evident that his deeds were wrought in God. ) ) 3:22 36) 22 After these things Jesus and his disciples came into the Judean country-district, and there he stayed with them and baptized. 23 And John also was baptizing at Aenon near Salim, because there were many waters there, and people came to him and were baptized; 24 for John had not yet been imprisoned.) 25 So there arose a dispute between John s disciples and a Jew over purifying. 26 And they came to John and said to him, Rabbi, he who was with you beyond the Jordan, to whom you bore testimony, look, he baptizes, and all are going to him. 27 John answered and said, No man can receive anything unless it is given to him from heaven.��84�� 28 I call you to witness that I said. I myself am not the Christ, but I am sent ahead of him. 29 He who has the bride is the bridegroom.

Now the bridegroom s friend who stands and hears him is very happy to hear the bridegroom s voice. Therefore, this joy of mine is now full. 30 He must increase, but I must decrease. 31 He who comes from above is above all; he who springs from the earth belongs to the earth and speaks from the earth; he who comes from heaven is above all. 32 What he has seen and heard, to this he bears testimony; but no one accepts his testimony. 33 He who does accept his testimony attests that God is true. 34 For he whom God has sent speaks the words of God; for it is not by measure that he gives (him) the Spirit. 35 The Father loves the Son and has given all things into his hand. 36 He who believes in the Son has everlasting life; but he who disobeys the Son shall not see life, but the wrath of God remains on him. ) ) 3:22. On the meaning of the phrase after these things (���p �����) see also 5:1.) Jesus and his disciples came into the Judean district. After Passover-week and the interview with Nicodemus, Jesus, in the company of his disciples (probably the six mentioned or referred to in 1:35 51), left Jerusalem and came into the country-district of Judea. Because baptism is mentioned in verse 22, it is regarded as probable that the locality here indicated was not far from Jericho, near the fords of Jordan.) 1 1 2 8 0 “tw://bible.?id=40.28.19|AUTODETECT|” And there he stayed with them (i.e. with his disciples). He must have spent a considerable period of time in this neighborhood; probably from May December of the year 27.��85�� And baptized. While here, Jesus baptized, not in person but by means of his disciples (4:2). This rite, as here performed, may be regarded as a transition between Johannine and Christian baptism. In both, the water points to the need of spiritual cleansing, brought about by the blood and Spirit of Christ, the Lamb of God. However, by not baptizing in person but through the agency of others, Jesus manifests himself as being greater than John the Baptist. The next step will be the command to baptize into the name of the Father and the Son and the Holy Spirit, ) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 0 . That baptism, moreover, will extend to all nations.) 1 1 2 8 0 0 23. And John also was baptizing at Aenon near Salim, because there were many waters there. While Jesus, through his disciples, was baptizing in the country-region of Judea, John was continuing his ministry farther to the north. We find him very close to the place where we last met him. He was then in Bethany beyond Jordan (1:28). Now he has crossed the river, so that he is carrying on his task on this side (i.e., west) of Jordan.

According to many, Aenon (probably from the Aramaic, meaning fountains) near Salim was situated a few miles south-west of Bethany. Though its exact location is in doubt, the view that its site was near the juncture of Samaria, Perea, and Decapolis, about eight miles south of Scythopolis, fits all the circumstances and is supported by Eusebius and Jerome. Here there is a group of seven springs. Not far to the north lies Galilee. Hence, this place was centrally located, within easy reach for people of four provinces, and furnished with a goodly supply of water for baptizing. And people came to him and were baptized.

People came to John from every direction and were baptized. But little by little the crowds left John and resorted to Jesus.) 1 1 2 8 0 “tw://bible.?id=40.4.11|AUTODETECT|” 24. Before proceeding with his narrative the author solves a problem. The readers might raise the objection, How was it possible for John to be engaged in the work of baptizing at this time? Is it not true that immediately after our Lord s temptation the Baptist had been cast into prison? The author senses that some might misinterpret ) 7 1 -1 9 0 “tw://bible.?id=40.4.11|AUTODETECT|” Matt. 4:11) 1 1 -1 9 0 “tw://bible.?id=40.4.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.4.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=40.4.11|AUTODETECT|” in that sense. Hence, evidently taking for granted that believers in Asia Minor at this relatively late date had read the earlier Gospels (see pp. 31, 32), the author corrects a possible misunderstanding, and shows that between ) 7 1 -1 9 0 “tw://bible.?id=40.4.11|AUTODETECT|” Matt. 4:11) 1 1 -1 9 0 “tw://bible.?id=41.1.13|AUTODETECT|” and 4:12 7 1 -1 9 0 “tw://bible.?id=41.1.13|AUTODETECT|” Mark 1:13) 1 1 -1 9 0 “tw://bible.?id=42.4.13|AUTODETECT|” and 1:14; or between ) 7 1 -1 9 0 “tw://bible.?id=42.4.13|AUTODETECT|” Luke 4:13) 1 1 -1 9 0 0 and 4:14; i.e., between Christ s temptation and the arrest of John the Baptist) there was a considerable period of time during which Jesus and John were engaged in a parallel ministry. It is thus that we explain the statement, For John had not yet been imprisoned.) 1 6 2 8 0 0 25 28. So there arose a dispute between John s disciples and a Jew over purifying. The parallel ministry of Jesus and John resulted in a dispute between admirers of the latter and a Jew who favored the former. The argument was begun by the disciples of John, who probably ascribed superior (or exclusive) purifying efficacy to the baptism of their teacher.) Filled with dissatisfaction caused by the constantly increasing multitudes which gathered about Jesus and the gradually dwindling crowds which remained with John, the disciples of the latter ran to their master with the words of bitter complaint. And they came to John and said to him, Rabbi, he who was with you beyond the Jordan, to whom you bore testimony, look, he baptizes, and all are going to him. Note the following:) (1) In the spirit of jealousy and anger they purposely avoid even mentioning the name of Jesus.

As they see it, Jesus and John are rivals, competitors.) (2) They seem not to have been very pleased with the fact that John had borne testimony to Jesus. Their words probably constitute a veiled rebuke. (With reference to this testimony see 1:6, 7, 8, 15; 1:26 34.)) (3) They make full use of the figure of speech called hyperbole, All are going to him, i.e., soon you ll be without any follower.) In harmony with the purpose of the book (see pp. 32, 33), the author now dwells at length on the self-effacing answer of the Baptist. Let those in Asia Minor who follow him take it to heart, so that they may know that when they place John above Jesus they sin not only against the latter but also against the former!) 1 1 2 8 0 “tw://bible.?id=46.4.7|AUTODETECT|” The Baptist s answer was surprising and noble. John answered and said, No man can receive anything unless it is given to him from heaven. 7 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” I Cor. 4:7) 1 1 -1 9 0 0 .) The herald of the Christ meant to say that to every one God has assigned a place in his eternal plan, and that he, the Baptist, has no right to lay claim to an honor which had not been given to him in heaven. Once given, it remains given, as the tense used in the original implies. Similarly, once withheld, it so remains. Instead of complaining about the success of Jesus, John s disciples should have rejoiced in the fact that the task of the Baptist was being fulfilled. And the nature of this task had been clearly indicated. Says John, I call you to witness that I said, I myself am not the Christ, but I am sent ahead of him. (For the first clause see on 1:8, 20; for the second, on 1:15, 23, 27.)) 1 2 2 8 0 0 29. Then John takes an illustration from marriage customs. He says, He who has the bride is the bridegroom. The Baptist points out that the bride belongs to the bridegroom, not to the latter s friend. Now Christ is the Bridegroom, and his people are the Bride. The Bride, then, must be brought to the Bridegroom.

That is exactly what John has been doing. He is constantly pointing to the Lamb of God, hoping that many will follow the latter. Now, the bridegroom s friend who stands and hears him is very happy to hear the bridegroom s voice. So it is with John. Just as the friend of the bridegroom, who stands at his side, listening, rejoices when the bridegroom voices his joy upon receiving the bride, so also the Baptist is very happy when he reflects on the satisfaction in the heart of the real Bridegroom, Christ, upon welcoming his own. He says, This joy of mine is now full.

He means: when, in connection with the report regarding the dispute concerning purifying, I receive further assurance that people are leaving me and are flocking to Jesus, my cup of joy is running over.) 30. Summing up the preceding, the way-preparer states, He must increase, but I must decrease, i.e., he (Jesus) must continue to grow, while I (John) must continue to diminish. Note the must, indicating that this is in accordance with God s eternal plan. Of what use is a herald after the king has arrived? Why should crowds continue to surround the forerunner after his task has been accomplished? When he lays aside his responsibilities, let the multitude depart.

Let them follow the king! Let them realize that the latter is glorious in his origin and has a glorious message. It is the Baptist who continues:��86��) 1 1 2 8 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” 31. He who comes from above is above all; he who springs from the earth belongs to the earth and speaks from the earth; he who comes from heaven is above all. The contrast between Jesus and the Baptist is continued. Jesus came from above (cf. 3:13), and, in view of his heavenly origin, is higher than all 7 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.23|AUTODETECT|” Eph. 1:20 23) 1 1 -1 9 0 “tw://bible.?id=40.11.11|AUTODETECT|” ); hence, higher also than the voice shouting in the desert. In comparison with Jesus, the herald has an earthly origin and character 7 1 -1 9 0 “tw://bible.?id=40.11.11|AUTODETECT|” Mat. 11:11) 1 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” ). He even speaks from the earth; for, though when God speaks through him, he is the voice of God, nevertheless, at times, when the herald s own weak and sinful nature asserts itself, fears and doubts begin to manifest themselves 7 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” Matt. 11:2) 1 1 -1 9 0 “tw://bible.?id=40.11.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.3|AUTODETECT|” 3) 1 1 -1 9 0 0 ). The Christ, even he who comes from heaven, is above all: sinful doubts and fears never assail him.) 1 1 2 8 0 0 32, 33. His testimony is pure and should be accepted, for: What he has seen and heard, to this he bears testimony (cf. 1:18; 3:11, 13, 31; cf. 8:40; 15:15). (For the verb to bear testimony see on 1:7.)) 1 1 2 8 0 “tw://bible.?id=42.3.22|AUTODETECT|” How has this testimony been received? On the whole, it was rejected: but no one accepts his testimony. Nevertheless, there are exceptions: He who does accept his testimony.& We have the same contrast here as in 1:11, 12. With reference to him who accepts the testimony of Christ it is stated that he attests that God is true. The simplest explanation is the following: those who accept Christ s testimony concerning himself (namely, that he is the Son of God) thereby set the seal of their approval upon God s own testimony regarding Jesus: Thou art my beloved Son 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 “tw://bible.?id=43.1.34|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.1.34|AUTODETECT|” John 1:34) 1 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” ). They show that they believe that God is true in thus addressing Jesus. What is affirmed here in a positive way is stated negatively in ) 7 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” I John 5:10) 1 1 -1 9 0 0 , He who does not believe God has made him a liar; because he has not believed in the testimony which God has borne concerning his Son. ) 1 1 2 8 0 “tw://bible.*?id=40.11.27|AUTODETECT|” 34, 35. Every one should accept Christ s testimony not only because a. he utters that which he has seen and heard (verse 32); and because b. his testimony with reference to himself is in perfect agreement with the Father s testimony regarding him (verse 33); but also (and in close harmony with the preceding) because c. he whom God has sent (as his ambassador) speaks the words of God. Although it is true that not only Jesus is represented in the Fourth Gospel as having been sent by God (in 1:6 and 3:28 it is the Baptist who is said to have been sent), it is, nevertheless, also true that in nearly every case this designation is used with reference to him; i.e., to the Son (3:17; 5:36, 38; 6:29, 57; 7:29; 8:42; 9:7; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21). Hence, we see no good reason to depart from the usual interpretation that in 3:34 the Son is described in the words, he whom God has sent. Now it is the only begotten Son who, having been sent by God, speaks the words of God. In fact, he never utters anything else, for he is not like an ordinary prophet (e.g., the Baptist) upon whom the Spirit rests in a limited degree.

For it is not by measure (but in fulness) that he (i.e., God; see preceding clause) gives (him) the Spirit. The best texts omit the pronoun him. Nevertheless, it should he supplied mentally, and it must be considered as referring to Christ, as is clearly indicated by verse 35. (See also 1:33.) Not only did the Father give the Spirit to the Son. He gave all things into his hand 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” 28:18) 1 1 -1 9 0 0 ). To limit this passage to Christ s Messianic sonship is hardly correct. The language (beginning at verse 31) is too majestic to permit such an interpretation. The Baptist, having witnessed the descent of the dove, and having heard the voice of the Father from heaven, understood that the mediatorial sonship of Jesus rested upon the trinitarian sonship. Thus, too, the gift of all things results from the eternal love-relationship between the Father and the Son: The Father loves (see on 21:15 17) the Son and has given all things into his hand.) 1 6 2 8 0 0 36. In verse 36 the testimony of the Baptist reaches its final climax. A kind of climax was also noted in 1:29 and again in 1:34. By combining the three we get the following:) Look, the Lamb of God who is taking away the sin of the world. ) And I have seen and I have testified that this one is the Son of God. ) He who believes in the Son has everlasting life; but he who disobeys the Son shall not see life, but the wrath of God remains on him. ) Whereas all things are in the hand of the Son (verse 35), everlasting life too is in his hand. Accordingly, we read, He who believes in the Son has everlasting life; but he who disobeys the Son shall not see life, but the wrath of God remains on him.) This passage leads us back to the very similar words of Jesus himself in 3:16 18. (See on 3:16 18.) Christ s climax is also John s. Everlasting life is given to those who have an abiding faith in the Son. It is not for thrill-seekers (who believe in him as a worker of miracles; cf. 2:23) but for trusters.) 1 1 2 8 0 “tw://bible.?id=40.3.7|AUTODETECT|” Over against the destiny of believers Jesus had placed that of unbelievers (cf. 3:16 with 3:18). The Baptist does the same when he closes his remarks by stating that he who disobeys the Son shall not see life, the wrath of God remaining on him. Note that over against abiding faith stands disobedience; i.e., refusal to accept Christ by a true and abiding faith. Such base rejection of the Son of God (for explanation of this term see on 1:14) who confronts sinners with the invitation and the demand to trust and obey, results in the punishment described in the final clause: they shall not see life; i.e., they shall not experience its joys and delights. The wrath of God, moreover, abides on them. The Baptist had spoken about this wrath of God in another connection 7 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” Matt. 3:7) 1 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.3.7|AUTODETECT|” Luke 3:7) 1 1 -1 9 0 “tw://bible.?id=45.1.18|AUTODETECT|” ). Luke refers to God s wrath in his Gospel (21:23). Paul speaks of it again and again 7 1 -1 9 0 “tw://bible.?id=45.1.18|AUTODETECT|” Rom. 1:18) 1 1 -1 9 0 “tw://bible.?id=45.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.5|AUTODETECT|” 2:5) 1 1 -1 9 0 “tw://bible.?id=45.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=45.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.5|AUTODETECT|” 3:5) 1 1 -1 9 0 “tw://bible.?id=45.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.15|AUTODETECT|” 4:15) 1 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” 5:9) 1 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” 12:19) 1 1 -1 9 0 “tw://bible.?id=45.13.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.4|AUTODETECT|” 13:4) 1 1 -1 9 0 “tw://bible.?id=45.13.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.13.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 “tw://bible.?id=49.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 “tw://bible.?id=51.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.6|AUTODETECT|” Col. 3:6) 1 1 -1 9 0 “tw://bible.?id=52.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.10|AUTODETECT|” I Thess. 1:10) 1 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” 2:16) 1 1 -1 9 0 “tw://bible.?id=52.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.9|AUTODETECT|” 5:9) 1 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” ). The concept is also found in Hebrews (3:11; 4:3), and in the book of Revelation (19:15; cf. 6:16, 17; 11:18; 14:10; 16:19). Upon one occasion this attitude is ascribed to Christ 7 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” Mark 3:5) 1 1 -1 9 0 “tw://bible.?id=40.18.34|AUTODETECT|” ), who in his parabolic teaching does not hesitate to ascribe it to the King, Lord, or Householder in heaven 7 1 -1 9 0 “tw://bible.?id=40.18.34|AUTODETECT|” Matt. 18:34) 1 1 -1 9 0 “tw://bible.?id=40.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.7|AUTODETECT|” 22:7) 1 1 -1 9 0 “tw://bible.?id=42.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.21|AUTODETECT|” Luke 14:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.1.18|AUTODETECT|” Though in the light of ) 7 1 -1 9 0 “tw://bible.?id=45.1.18|AUTODETECT|” Rom. 1:18) 1 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 0 it is surely erroneous to limit this divine disposition too narrowly by defining it as God s displeasure with those who reject the Gospel (it also rests on those who have never heard the Gospel!), it is, nevertheless, true that man s impenitent heart, his obduracy and sinister unwillingness to embrace Christ by a living faith, often furnishes the setting for these wrath-of-God passages. That is true also with respect to the passage which we are now studying (3:36). It is the only instance of the use of this word wrath (@���) in the Fourth Gospel. It indicates settled indignation (sometimes in contrast with anger, �����, which is then defined as turbulent commotion, suddenly blazing up and quickly extinguished, like fire in straw,��87�� but especially when applied to God it is probably wrong to press the distinction between the two words).��88��) 1 1 2 8 0 “tw://bible.?id=1.3.24|AUTODETECT|” The mention of man s disobedience, his base refusal to accept the Gospel, causes the mind to travel back to the story of the fall in Paradise. As a result of this fall Adam and Eve had been refused access to the tree of life 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” ), and the wrath of God had been visited upon mankind. ) 7 1 -1 9 0 “tw://bible.*?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 0 now teaches us that this wrath remains on those who disobey the Son. (For further comment see comments on 3:18.)) 1 27 2 8 0 0 This conclusion of the Baptist s testimony is beautiful because of its clear implication: Embrace the Son of God by a living and abiding faith, and have everlasting life. Cf. 3:21.) Synthesis of 3:22 36) See the Outline on p. 68. The Son of God revealing himself to ever-widening circles: to Judea; John the Baptist s Recessional.) After his conversation with Nicodemus in Jerusalem, Jesus retired to the country-region of Judea, near Jordan, where, by means of his disciples, he baptized (probably May-December in the year 27 a.d.).) Farther to the north, at Aenon near to Salim, John not yet imprisoned was baptizing. His crowds gradually diminished and went over to Jesus. This resulted in jealousy on the part of the disciples of the Baptist, who, having argued with a Jew who favored Jesus, rushed to their master, complaining, Rabbi, he who was with you beyond the Jordan, to whom you bore testimony, look, he baptizes, and all are going to him. ) In harmony with the purpose of his book the author dwells at length on the self-effacing answer of the Baptist. The latter, having referred to his earlier testimony, maintains that each man should accept with gratitude whatever station in life God assigns him.

He points out that just as in natural life the bride belongs to the groom and not to the latter s friend, so it is in the realm of the kingdom. Here, too, it is the duty of the friend to lead the Bride to the Bridegroom. In this case the Bridegroom is Christ. The Bride represents those who are brought to him and accept him by a living faith. The friend is John the Baptist. When the latter hears the Bridegroom s voice welcoming the Bride, he rejoices greatly.

When the heavenly king arrives, the earthly herald recedes. Let everyone now accept the king, the Spirit-filled Son of God, who speaks the words of God. Those who, in contrast with the great majority, embrace Christ with a living faith, thereby indicate that they have accepted the verdict of the Father with reference to him . Their faith in the Object of God s love and generosity will be rewarded with everlasting life. But upon the disobedient God s wrath (settled indignation) remains. Implication: Harden not your heart but accept by faith the Son of God!) ) ) 67 On E�� see pp. 55, 57.) 68 On E�� see pp. 54 (and footnote 13), 57.) 69 The conditional sentence belongs to Group IA and IIIA1; see pp. 40, 43.) 70 N.N. omits who is in heaven.

So does F. W. Grosheide, op. cit., p. 226, Note 1. The idea contained in that omitted clause is, however, definitely scriptural (cf. 1:18). See Note on 3:13 in Vol. II.) 71 On 4�� see pp. 45, 48.) 72 On E�� see pp. 55, 57.) 73 Literally, in order that not. ) 74 Cf.

A. Sizoo, Uit De Wereld van het Nieuwe Testament, Kampen, 1946, pp. 183 200.) 75 Nevertheless, the Pharisees in their emphasis on systematic study and on the application of certain hermeneutical rules, clearly showed that Hellenism had not bypassed them. Cf. W. F. Albright, From the Stone Age to Christianity, Baltimore, 1940, pp. 272 275.) 76 The Babylonian Talmud (English translation by M.

L. Rodkinson), Boston, 1918 Vol. on Festivals:, see especially pp. 19, 20, 175, 179, and 327. Cf. A. T. Robertson, The Pharisees and Jesus, New York, 1920.

S.BK. should be consulted; see its Index, under Pharis�er. On this subject one cannot afford to ignore Fl. Josephus; e.g., Antiquities XIII, x; XVIII, i; for other references see its Index. Especially interesting and delightfully written (should be read with discretion, of course!) is L. Finkelstein, The Pharisees, Philadelphia, 1938, two vols. We have also enjoyed the various sections on the Pharisees in W.

F. Albright, From the Stone Age to Christianity. Other recent writers on this subject are I. Abrahams, H. Danby, P. Fiebig, J.

Goldin, R. T. Herford, J. Jeremias, J. Klausner, G. F.

Moore, and L. J. Newman. An excellent help for the Jewish point of view on this and related subjects is L. Finkelstein, The Jews, Their History, Culture, and Religion, New York, 1945, two volumes; see especially vol. I, chapter 3.) 77 Jesus does not say that no one knows the direction of the wind.) 78 Cf.

Bible Survey, Grand Rapids, Mich., 1949, pp. 229, 230.) 79 Many commentators add something like this: as the uplifted serpent was not an actual serpent but one of brass, so also Christ is not really a partaker of sin but only made in the likeness of sinful flesh. But is not this an instance of carrying typology too far?) 80 For difference between ����� and ����� see comments on 21:15 17.) 81 God is not an abstract, contentless essence, the Absolute of the philosophers. On the contrary, he is an infinite fulness of essence. On this subject see H. Bavinck, The Doctrine of God, Grand Rapids, Mich., 1951, pp. 121 124.) 82 See Gram.N.T., p. 776.) 83 On ������� see 1:8; 8:30, 31. The present participle of this verb �0� = exercising living faith in the person of Christ.

On ������� in the Fourth Gospel see W. F. Howard, Christianity According to St. John, Philadelphia, 1946, pp. 151 173.) 84 III C; see p. 44.) 85 See Bible Survey, pp. 59 62.) 1 1 2 8 0 “tw://bible.?id=41.1.9-41.1.11|AUTODETECT|” 86 Many commentators hold that the words frown here to the end of the chapter cannot have been spoken by the Baptist. They regard especially the contents of 3:34, 35 too advanced to be ascribed to him. But it is not at all clear that one who had seen and heard what is recorded in 1:32; ) 7 1 -1 9 0 “tw://bible.?id=41.1.9-41.1.11|AUTODETECT|” Mark 1:9 11) 1 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” Luke 3:21) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ) would not have been able to utter what is found in 3:34, 35.) 1 2 2 8 0 0 87 Cf. C. Trench, Synonyms of the New Testament, Grand Rapids, 1948, pp. 130 134.) 88 See article �����, @��� in Th.W.N.T.)