Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh3.rwp

Text File | 1993-03-13 | 31KB | 535 lines

3:1 {Now} (\de\). So often in John \de\ is explanatory and
transitional, not adversative. Nicodemus is an instance of
Christ's knowledge of men (#2:25|) and of one to whom he did
trust himself unlike those in #2:24|. As a Pharisee "he belonged
to that party which with all its bigotry contained a salt of true
patriotism and could rear such cultured and high-toned men as
Gamaliel and Paul" (Marcus Dods). {Named Nicodemus} (\Nikodêmos
onoma\). Same construction as in #1:6|, "Nicodemus name to him."
So #Re 6:8|. It is a Greek name and occurs in Josephus (_Ant_.
XIV. iii. 2) as the name of an ambassador from Aristobulus to
Pompey. Only in John in N.T. (here, #7:50; 19:39|). He was a
Pharisee, a member of the Sanhedrin, and wealthy. There is no
evidence that he was the young ruler of #Lu 18:18| because of
\archôn\ (ruler) here.

3:2 {The same} (\houtos\). "This one." {By night} (\nuktos\).
Genitive of time. That he came at all is remarkable, not because
there was any danger as was true at a later period, but because
of his own prominence. He wished to avoid comment by other
members of the Sanhedrin and others. Jesus had already provoked
the opposition of the ecclesiastics by his assumption of
Messianic authority over the temple. There is no ground for
assigning this incident to a later period, for it suits perfectly
here. Jesus was already in the public eye (#2:23|) and the
interest of Nicodemus was real and yet he wished to be cautious.
{Rabbi} (\Rabbei\). See on »1:38|. Technically Jesus was not an
acknowledged Rabbi of the schools, but Nicodemus does recognize
him as such and calls him "My Master" just as Andrew and John did
(#1:38|). It was a long step for Nicodemus as a Pharisee to take,
for the Pharisees had closely scrutinized the credentials of the
Baptist in #1:19-24| (Milligan and Moulton's _Comm_.). {We know}
(\oidamen\). Second perfect indicative first person plural. He
seems to speak for others of his class as the blind man does in
#9:31|. Westcott thinks that Nicodemus has been influenced partly
by the report of the commission sent to the Baptist (#1:19-27|).
{Thou art a teacher come from God} (\apo theou elêluthas
didaskalos\). "Thou hast come from God as a teacher." Second
perfect active indicative of \erchomai\ and predicative
nominative \didaskalos\. This is the explanation of Nicodemus for
coming to Jesus, obscure Galilean peasant as he seemed, evidence
that satisfied one of the leaders in Pharisaism. {Can do}
(\dunatai poiein\). "Can go on doing" (present active infinitive
of \poieô\ and so linear). {These signs that thou doest} (\tauta
ta sêmeia ha su poieis\). Those mentioned in #2:23| that
convinced so many in the crowd and that now appeal to the
scholar. Note \su\ (thou) as quite out of the ordinary. The scorn
of Jesus by the rulers held many back to the end (#Joh 12:42|),
but Nicodemus dares to feel his way. {Except God be with him}
(\ean mê êi ho theos met' autou\). Condition of the third class,
presented as a probability, not as a definite fact. He wanted to
know more of the teaching accredited thus by God. Jesus went
about doing good because God was with him, Peter says (#Ac
10:38|).

3:3 {Except a man be born anew} (\ean mê tis gennêthêi anôthen\).
Another condition of the third class, undetermined but with
prospect of determination. First aorist passive subjunctive of
\gennaô\. \Anôthen\. Originally "from above" (#Mr 15:38|), then
"from heaven" (#Joh 3:31|), then "from the first" (#Lu 1:3|), and
then "again" (\palin anôthen\, #Ga 4:9|). Which is the meaning
here? The puzzle of Nicodemus shows (\deuteron\, verse #4|) that
he took it as "again," a second birth from the womb. The Vulgate
translates it by _renatus fuerit denuo_. But the misapprehension
of Nicodemus does not prove the meaning of Jesus. In the other
passages in John (#3:31; 19:11,23|) the meaning is "from above"
(\desuper\) and usually so in the Synoptics. It is a second
birth, to be sure, regeneration, but a birth from above by the
Spirit. {He cannot see the kingdom of God} (\ou dunatai idein tên
basileian tou theou\). To participate in it as in #Lu 9:27|. For
this use of \idein\ (second aorist active infinitive of \horaô\)
see #Joh 8:51; Re 18:7|.

3:4 Being old (\gerôn ôn\). Nicodemus was probably familiar with
the notion of re-birth for proselytes to Judaism for the
Gentiles, but not with the idea that a Jew had to be reborn. But
"this stupid misunderstanding" (Bernard) of the meaning of Jesus
is precisely what John represents Nicodemus as making. How "old"
Nicodemus was we do not know, but surely too old to be the young
ruler of #Lu 18:18| as Bacon holds. The blunder of Nicodemus is
emphasized by the second question with the \mê\ expecting the
negative answer. The use of \deuteron\ adds to the grotesqueness
of his blunder. The learned Pharisee is as jejune in spiritual
insight as the veriest tyro. This is not an unheard of
phenomenon.

3:5 {Of water and the Spirit} (\ex hudatos kai pneumatos\).
Nicodemus had failed utterly to grasp the idea of the spiritual
birth as essential to entrance into the Kingdom of God. He knew
only Jews as members of that kingdom, the political kingdom of
Pharisaic hope which was to make all the world Jewish (Pharisaic)
under the King Messiah. Why does Jesus add \ex hudatos\ here? In
verse #3| we have "\anôthen\" (from above) which is repeated in
verse #7|, while in verse #8| we have only \ek tou pneumatos\ (of
the Spirit) in the best manuscripts. Many theories exist. One
view makes baptism, referred to by \ex hudatos\ (coming up out of
water), essential to the birth of the Spirit, as the means of
obtaining the new birth of the Spirit. If so, why is water
mentioned only once in the three demands of Jesus (#3,5,7|)?
Calvin makes water and Spirit refer to the one act (the cleansing
work of the Spirit). Some insist on the language in verse #6| as
meaning the birth of the flesh coming in a sac of water in
contrast to the birth of the Spirit. One wonders after all what
was the precise purpose of Jesus with Nicodemus, the Pharisaic
ceremonialist, who had failed to grasp the idea of spiritual
birth which is a commonplace to us. By using water (the symbol
before the thing signified) first and adding Spirit, he may have
hoped to turn the mind of Nicodemus away from mere physical birth
and, by pointing to the baptism of John on confession of sin
which the Pharisees had rejected, to turn his attention to the
birth from above by the Spirit. That is to say the mention of
"water" here may have been for the purpose of helping Nicodemus
without laying down a fundamental principle of salvation as being
by means of baptism. Bernard holds that the words \hudatos kai\
(water and) do not belong to the words of Jesus, but "are a
gloss, added to bring the saying of Jesus into harmony with the
belief and practice of a later generation." Here Jesus uses
\eiselthein\ (enter) instead of \idein\ (see) of verse #3|, but
with the same essential idea (participation in the kingdom).

3:6 {That which is born} (\to gegennêmenon\). Perfect passive
articular participle. The sharp contrast between flesh (\sarx\)
and Spirit (\pneuma\), drawn already in #1:13|, serves to remind
Nicodemus of the crudity of his question in #3:4| about a second
physical birth.

3:7 {Marvel not} (\mê thaumasêis\). "Do not begin to wonder"
(ingressive first aorist active subjunctive with \mê\), as
clearly Nicodemus had done. In John the word \thaumazô\ usually
means "unintelligent wonder" (Bernard). {Ye must be born anew}
(\dei humas gennêthênai anôthen\). Jesus repeats the point in
verse #3| (\dei\ and the infinitive instead of \ean mê\ and the
subjunctive) with \anôthen\ (from above) only and not \ex
hudatos\.

3:8 {The wind} (\to pneuma\). In Greek \pneuma\ means either wind
or spirit as _spiritus_ does in Latin (so also in Hebrew and
Syriac). Wycliff follows the Latin and keeps spirit here and
Marcus Dods argues for it. The word \pneuma\ occurs 370 times in
the N.T. and never means wind elsewhere except in a quotation
from the O.T. (#Heb 1:7| from #Ps 104:4|), though common in the
LXX. On the other hand \pneô\ (bloweth, \pnei\) occurs five times
elsewhere in the N.T. and always of the wind (like #Joh 6:18|).
So \phônê\ can be either sound (as of wind) or voice (as of the
Spirit). In simple truth either sense of \pneuma\ can be taken
here as one wills. Tholuck thinks that the night-wind swept
through the narrow street as Jesus spoke. In either case the
etymology of \pneuma\ is "wind" from \pneô\, to blow. The Spirit
is the use of \pneuma\ as metaphor. Certainly the conclusion "of
the Spirit" is a direct reference to the Holy Spirit who works
his own way beyond our comprehension even as men even yet do not
know the law of the wind.

3:9 {How?} (\Pôs;\) Nicodemus is not helped either by the use of
\hudôr\ or \pneuma\ to understand \dei gennêthênai anôthen\ (the
necessity of the birth from above or regeneration). He falls back
into his "stupid misunderstanding." There are none so dull as
those who will not see. Preoccupation prevents insight. Literally
one must often empty his mind to receive new truth.

3:10 {The teacher of Israel} (\ho didaskalos tou Israêl\). The
well-known or the authorized (the accepted) teacher of the Israel
of God. Note both articles. {And understandest not these things?}
(\kai tauta ou ginôskeis;\). After being told by Jesus and after
so propitious a start. His Pharisaic theology had made him almost
proof against spiritual apprehension. It was outside of his
groove (rote, rut, rot, the three terrible r's of mere
traditionalism).

3:11 {We speak that we do know} (\ho oidamen laloumen\). Jesus
simply claims knowledge of what he has tried to make plain to the
famous Rabbi without success. John uses \laleô\ some 60 times,
half of them by Jesus, very little distinction existing between
the use of \laleô\ and \legô\ in John. Originally \laleô\
referred to the chatter of birds. Note John's frequent use of
\amên amên\ and \legô\ (double emphasis). {And bear witness of
that we have seen} (\kai ho heôrakamen marturoumen\). The same
use of neuter singular relative \ho\ as before. Perfect active
indicative of \horaô\. He is not a dreamer, guesser, or
speculator. He is bearing witness from personal knowledge,
strange as this may seem to Nicodemus. {And ye receive not our
witness} (\kai tên marturian hêmôn ou lambanete\). This is the
tragedy of the matter as John has shown (#1:11,26|) and as will
continue to be true even today. Jesus probably associates here
with himself ("we") those who have personal experience of grace
and so are qualified as witnesses. Note the plural in #1Jo 1:1f|.
Bernard thinks that John has here read into the words of Jesus
the convictions of a later age, a serious charge to make.

3:12 {If I told} (\ei eipon\). Condition of the first class,
assumed to be true. {Earthly things} (\ta epigeia\). Things upon
the earth like \ta epi tês gês\ (#Col 3:2|), not things of an
earthly nature or worldly or sinful. The work of the kingdom of
God including the new birth which Nicodemus did not understand
belongs to \ta epigeia\. {If I tell you heavenly things} (\ean
eipô humin ta epourania\). Condition of the third class,
undetermined. What will Nicodemus do in that case? By \ta
epourania\ Jesus means the things that take place in heaven like
the deep secrets of the purpose of God in the matter of
redemption such as the necessity of the lifting up of Christ as
shown in verse #14|. Both Godet and Westcott note that the two
types of teaching here pointed out by Jesus (the earthly, the
heavenly) correspond in general to the difference between the
Synoptics (the earthly) and the Fourth Gospel (the heavenly), a
difference noted here in the Fourth Gospel as shown by Jesus
himself. Hence the one should not be pitted against the other.
There are specimens of the heavenly in the Synoptics as in #Mt
11:25ff.; Lu 10:18ff|.

3:13 {But he that descended out of heaven} (\ei mê ho ek tou
ouranou katabas\). The Incarnation of the Pre-existent Son of God
who was in heaven before he came down and so knows what he is
telling about "the heavenly things." There is no allusion to the
Ascension which came later. This high conception of Christ runs
all through the Gospel and is often in Christ's own words as
here. {Which is in heaven} (\ho ôn en tôi ouranôi\). This phrase
is added by some manuscripts, not by Aleph B L W 33, and, if
genuine, would merely emphasize the timeless existence of God's
Son who is in heaven even while on earth. Probably a gloss. But
"the Son of man" is genuine. He is the one who has come down out
of heaven.

3:14 {Moses lifted up the serpent} (\Môusês hupsôsen ton ophin\).
Reference to #Nu 21:7ff.| where Moses set the brazen serpent upon
the standard that those who believed might look and live. Jesus
draws a vivid parallel between the act of Moses and the Cross on
which he himself (the Son of man) "must" (\dei\, one of the
heavenly things) "be lifted up" (\hupsôthênai\, first aorist
passive infinitive of \hupsoô\, a word not used about the brazen
serpent). In John \hupsoô\ always refers to the Cross (#8:28;
12:32,34|), though to the Ascension in Acts (#Ac 2:33; 5:31|).
Jesus is complimenting the standing and intelligence of Nicodemus
as "the teacher of Israel" by telling him this great truth and
fact that lies at the basis of the work of the kingdom of God
(the atoning death of Christ on the Cross).

3:15 {That whosoever believeth may in him have eternal life}
(\hina pas ho pisteuôn en autôi echêi zôên aiônion\). Final use
of \hina\ with present active subjunctive of \echô\, that he may
keep on having eternal life (a frequent phrase in John, always in
John \aiônios\ occurs with \zôê\, 16 times in the Gospel, 6 in
1John, ageless or endless life, beginning now and lasting
forever). It is more than endless, for it is sharing in the life
of God in Christ (#5:26; 17:3; 1Jo 5:12|). So here \en autôi\ (in
him) is taken with \echêi\ rather than with \pisteuôn\. The
interview with Nicodemus apparently closes with verse #15|. In
verses #16-21| we have past tenses constantly as is natural for
the reflection of John, but unnatural for Jesus speaking. There
are phrases like the Prologue (verse #19; 1:9-11|). "Only
begotten" does not occur elsewhere in the words of Jesus, but is
in #1:14,18; 1Jo 4:9|. John often puts in explanatory comments
(#1:16-18; 12:37-41|).

3:16 {For so} (\houtôs gar\). This use of \gar\ is quite in
John's style in introducing his comments (#2:25; 4:8; 5:13|,
etc.). This "Little Gospel" as it is often called, this
"comfortable word" (the Anglican Liturgy), while not a quotation
from Jesus is a just and marvellous interpretation of the mission
and message of our Lord. In verses #16-21| John recapitulates in
summary fashion the teaching of Jesus to Nicodemus. {Loved}
(\êgapêsen\). First aorist active indicative of \agapaô\, the
noble word so common in the Gospels for the highest form of love,
used here as often in John (#14:23; 17:23; 1Jo 3:1; 4:10|) of
God's love for man (cf. #2Th 2:16; Ro 5:8; Eph 2:4|). In #21:15|
John presents a distinction between \agapaô\ and \phileô\.
\Agapaô\ is used also for love of men for men (#13:34|), for
Jesus (#8:42|), for God (#1Jo 4:10|). {The world} (\ton kosmon\).
The whole cosmos of men, including Gentiles, the whole human
race. This universal aspect of God's love appears also in #2Co
5:19; Ro 5:8|. {That he gave} (\hôste edôken\). The usual
classical construction with \hôste\ and the indicative (first
aorist active) practical result, the only example in the N.T.
save that in #Ga 2:13|. Elsewhere \hôste\ with the infinitive
occurs for actual result (#Mt 13:32|) as well as purpose (#Mt
10:1|), though even this is rare. {His only begotten Son} (\ton
huion ton monogenê\). "The Son the only begotten." For this word
see on »1:14,18; 3:18|. The rest of the sentence, the purpose
clause with \hina-echêi\ precisely reproduces the close of #3:15|
save that \eis auton\ takes the place of \en autôi\ (see #1:12|)
and goes certainly with \pisteuôn\ (not with \echêi\ as \en
autôi\ in verse #15|) and the added clause "should not perish
but" (\mê apolêtai alla\, second aorist middle subjunctive,
intransitive, of \apollumi\, to destroy). The same contrast
between "perish" and "eternal life" (for this world and the next)
appears also in #10:28|. On "perish" see also #17:12|.

3:17 {For God sent not the Son} (\ou gar apesteilen ho theos ton
huion\). Explanation (\gar\) of God's sending the Son into the
world. First aorist active indicative of \apostellô\. John uses
both \apostellô\ from which comes \apostolos\ (#3:34; 5:36,38|,
etc.) and \pempô\ (#4:34; 5:23,24,30|, etc.) for God's sending
the Son and \pempô\ more frequently, but with no real difference
in meaning. All the Gospels use \ho huios\ in the absolute sense
in contrast with the Father (#Mr 13:32; Mt 11:27; Lu 10:22|). {To
judge} (\hina krinêi\). Final clause with \hina\ and the present
(or aorist) active subjunctive of \krinô\. The Messiah does judge
the world as Jesus taught (#Mt 25:31f.; Joh 5:27|), but this was
not the primary or the only purpose of his coming. See on »Mt
7:1| for \krinô\, to pick out, select, approve, condemn, used so
often and in so many varying contexts in the N.T. {But that the
world should be saved through him} (\all hina sôthêi ho kosmos
di' autou\). First aorist passive subjunctive of \sôzô\, the
common verb to save (from \sôs\, safe and sound), from which
\sôtêr\ (Saviour) comes (the Saviour of the world, #4:42; 1Jo
4:14|) and \sôtêria\ (salvation, #4:22| here only in John). The
verb \sôzô\ is often used for physical health (#Mr 5:28|), but
here of the spiritual salvation as in #5:34|.

3:18 {Is not judged} (\ou krinetai\). Present passive indicative.
Trust in Christ prevents condemnation, for he takes our place and
pays the penalty for sin for all who put their case in his hands
(#Ro 8:32f.|). The believer in Christ as Saviour does not come
into judgment (#Joh 5:24|). {Hath been judged already} (\êdê
kekritai\). Perfect passive indicative of \krinô\. Judgment has
already been passed on the one who refuses to believe in Christ
as the Saviour sent by the Father, the man who is not willing to
come to Christ for life (#5:40|). {Because he hath not believed}
(\hoti mê pepisteuken\). Perfect active indicative of \pisteuô\,
has taken a permanent attitude of refusal. Here \hoti mê\ states
the reason subjectively as the judgment of the Judge in any such
case (\ho mê pisteuôn\ already mentioned) while in #1Jo 5:10|
\hoti ou pepisteuken\ gives the reason objectively (\ou\ instead
of \mê\) conceived as an actual case and no longer hypothetical.
See #1:12| for \eis to onoma\ with \pisteuô\ (believing on the
name) and #1:14| for \monogenous\ (only begotten) and also
#3:16|.

3:19 {And this is the judgment} (\hautê de estin hê krisis\). A
thoroughly Johannine phrase for sequence of thought (#15:12;
17:3; 1Jo 1:5; 5:11,14; 3Jo 1:6|). It is more precisely the
process of judging (\kri-sis\) rather than the result (\kri-ma\)
of the judgment. "It is no arbitrary sentence, but the working
out of a moral law" (Bernard). {The light is come} (\to phôs
elêluthen\). Second perfect active indicative of \erchomai\, a
permanent result as already explained in the Prologue concerning
the Incarnation (#1:4,5,9,11|). Jesus is the Light of the world.
{Loved darkness} (\êgapêsan to skotos\). Job (#Job 24:13|) spoke
of men rebelling against the light. Here \to skotos\, common word
for moral and spiritual darkness (#1Th 5:5|), though \hê skotia\
in #Joh 1:5|. "Darkness" is common in John as a metaphor for the
state of sinners (#8:12; 12:35, 46; 1Jo 1:6; 2:8,9,11|). Jesus
himself is the only moral and spiritual light of the world
(#8:12|) as he dared claim to his enemies. The pathos of it all
is that men fall in love with the darkness of sin and rebel
against the light like denizens of the underworld, "for their
works were evil (\ponêra\)." When the light appears, they scatter
to their holes and dens. \Ponêros\ (from \ponos\, toil, \poneô\,
to toil) is used of the deeds of the world by Jesus (#7:7|). In
the end the god of this world blinds men's eyes so that they do
not see the light (#2Co 4:4|). The fish in the Mammoth Cave have
no longer eyes, but only sockets where eyes used to be. The evil
one has a powerful grip on the world (#1Jo 5:19|).

3:20 {That doeth ill} (\ho phaula prassôn\). The word \phaulos\
means first worthless and then wicked (usually so in N.T.) and
both senses occur in the papyri. In #5:29| see contrast between
\agatha poieô\ (doing good things) and \phaula prassô\
(practising evil things). {Hateth the light} (\misei to phôs\).
Hence talks against it, ridicules Christ, Christianity, churches,
preachers, etc. Does it in talk, magazines, books, in a
supercilious tone of sheer ignorance. {Cometh not to the light}
(\ouk erchetai pros to phôs\). The light hurts his eyes, reveals
his own wickedness, makes him thoroughly uncomfortable. Hence he
does not read the Bible, he does not come to church, he does not
pray. He goes on in deeper darkness. {Lest his works should be
reproved} (\hina mê elegchthêi ta erga autou\). Negative final
clause (\hina mê\) with first aorist passive subjunctive of
\elegchô\, old word to correct a fault, to reprove, to convict.
See also #8:46; 16:8|. To escape this unpleasant process the evil
man cuts out Christ.

3:21 {That doeth the truth} (\ho poiôn tên alêtheian\). See #1Jo
1:6| for this striking phrase. {Comes to the light} (\erchetai
pros to phôs\). Is drawn by the light, spiritual heliotropes, not
driven from it. {That may be made manifest} (\hina phanerôthêi\).
Final \hina\ with first aorist passive subjunctive of \phaneroô\.
{They have been wrought in God} (\en theôi estin eirgasmena\).
Periphrastic perfect passive indicative of \ergazomai\. He does
not claim that they are perfect, only that they have been wrought
in the sphere of and in the power of God. Hence he wants the
light turned on.

3:22 {After these things} (\meta tauta\). Transition after the
interview with Nicodemus. For the phrase see #5:1; 6:1; 7:1|.
{Into the land of Judea} (\eis tên Ioudaian gên\). Into the
country districts outside of Jerusalem. The only example of this
phrase in the N.T., but "the region of Judea" (\hê Ioudaia
chôra\) in #Mr 1:5|. {He tarried} (\dietriben\). Descriptive
imperfect active of \diatribô\, old verb to rub between or hard,
to spend time (#Ac 14:3|). {Baptized} (\ebaptizen\). Imperfect
active of \baptizô\. "He was baptizing." The six disciples were
with him and in #4:2| John explains that Jesus did the baptizing
through the disciples.

3:23 {John was also baptizing} (\ên de kai ho Iôanês baptizôn\).
Periphrastic imperfect picturing the continued activity of the
Baptist simultaneous with the growing work of Jesus. There was no
real rivalry except in people's minds. {In Aenon near to Salim}
(\en Ainôn eggus tou Saleim\). It is not clearly known where this
place was. Eusebius locates it in the Jordan valley south of
Beisan west of the river where are many springs (fountains,
eyes). There is a place called Salim east of Shechem in Samaria
with a village called 'Aimen, but with no water there. There may
have been water there then, of course. {Because there was much
water there} (\hoti hudata polla ên ekei\). "Because many waters
were there." Not for drinking, but for baptizing. "Therefore even
in summer baptism by immersion could be continued" (Marcus Dods).
{And they came, and were baptized} (\kai pareginonto kai
ebaptizonto\). Imperfects both, one middle and the other passive,
graphically picturing the long procession of pilgrims who came to
John confessing their sins and receiving baptism at his hands.

3:24 {For John had not yet been cast into prison} (\oupô gar ên
beblêmenos eis tên phulakên Iôanês\). Periphrastic past perfect
indicative of \ballô\ explaining (\gar\) why John was still
baptizing, the reason for the imprisonment having been given by
Luke (#Lu 3:19f.|).

3:25 {A questioning} (\zêtêsis\). Old word from \zêteô\. See #Ac
15:2| for the word where also \zêtêma\ (question) occurs.
\Zêtêsis\ (process of inquiry) means a meticulous dispute (#1Ti
6:4|). {With a Jew} (\meta Ioudaiou\). So correct text, not
\Ioudaiôn\ (Jews). Probably some Jew resented John's baptism of
Jesus as implying impurity or that they were like Gentiles (cf.
proselyte baptism). {About purifying} (\peri katharismou\). See
#2:6| for the word. The committee from the Sanhedrin had
challenged John's right to baptize (#1:25|). The Jews had various
kinds of baptisms or dippings (#Heb 6:2|), "baptisms of cups and
pots and brazen vessels" (#Mr 6:4|). The disciples of John came
to him with the dispute (the first known baptismal controversy,
on the meaning of the ceremony) and with a complaint.

3:26 {Rabbi} (\Rabbei\). Greeting John just like Jesus (#1:38;
3:2|). {Beyond Jordan} (\peran tou Iordanou\). Evident reference
to John's witness to Jesus told in #1:29-34|. {To whom thou hast
borne witness} (\hôi su memarturêkas\). Note avoidance of calling
the name of Jesus. Perfect active indicative of \martureô\ so
common in John (#1:7|, etc.). These disciples of John are clearly
jealous of Jesus as a rival of John and they distinctly blame
John for his endorsement of one who is already eclipsing him in
popularity. {The same baptizeth} (\houtos baptizei\). "This one
is baptizing." Not personally (#4:2|), as John did, but through
his six disciples. {And all men come to him} (\kai pantes
erchontai pros auton\). Linear present middle indicative, "are
coming." The sight of the growing crowds with Jesus and the
dwindling crowds with John stirred John's followers to keenest
jealousy. What a life-like picture of ministerial jealousy in all
ages.

3:27 {Except it have been given him from heaven} (\ean mê êi
dedomenon autôi ek tou ouranou\). See the same idiom in #Joh
6:65| (cf. #19:11|). Condition of third class, undetermined with
prospect of determination, \ean mê\ with the periphrastic perfect
passive subjunctive of \didômi\. The perfect tense is rare in the
subjunctive and an exact rendering into English is awkward,
"unless it be granted him from heaven." See #1Co 4:7| where Paul
says the same thing.

3:28 {I said} (\eipon\). As in #1:20,23|. He had always put Jesus
ahead of him as the Messiah (#1:15|). {Before him} (\emprosthen
ekeinou\). "Before that one" (Jesus) as his forerunner simply. {I
am sent} (\apestalmenos eimi\). Periphrastic perfect passive
indicative of \apostellô\.

3:29 {The bridegroom} (\numphios\). Predicate nominative without
article. Both \numphê\ (bride) and \numphios\ are old and common
words. Jesus will use this metaphor of himself as the Bridegroom
(#Mr 2:19|) and Paul develops it (#2Co 11:2; Eph 5:23-32|) and so
in Revelation (#19:7; 21:2|). John is only like the _paranymph_
(\paranumphios\) or "the friend of the bridegroom." His office is
to bring groom and bride together. So he stands expectant
(\hestêkôs\, second perfect active participle of \histêmi\) and
listens (\akouôn\, present active participle of \akouô\) with joy
({rejoiceth greatly}, \charâi chairei\, "with joy rejoices") to
the music of the bridegroom's voice. {This my joy therefore is
fulfilled} (\hautê oun hê chara peplêrôtai\). Perfect passive
indicative of \plêroô\, stands filled like a cup to the brim with
joy.

3:30 {Must} (\dei\). It has to be (see #3:14|). He is to go on
growing (present active infinitive \auxanein\) while I go on
decreasing (present passive infinitive \elattousthai\, from
comparative \elattôn\, less). These are the last words that we
have from John till the despondent message from the dungeon in
Machaerus whether Jesus is after all the Messiah (#Mt 11:2; Lu
7:19|). He went on to imprisonment, suspense, martyrdom, while
Jesus grew in popular favour till he had his _via dolorosa_.
"These last words of St. John are the fulness of religious
sacrifice and fitly close his work" (Westcott).

3:31 {Is above all} (\epanô pantôn\). Ablative case with the
compound preposition \epanô\. See the same idea in #Ro 9:5|. Here
we have the comments of Evangelist (John) concerning the last
words of John in verse #30| which place Jesus above himself. He
is above all men, not alone above the Baptist. Bernard follows
those who treat verses #31-36| as dislocated and put them after
verse #21| (the interview with Nicodemus), but they suit better
here. {Of the earth} (\ek tês gês\). John is fond of this use of
\ek\ for origin and source of character as in #1:46; 1Jo 4:5|.
Jesus is the one that comes out of heaven (\ho ek tou ouranou
erchomenos\) as he has shown in #1:1-18|. Hence he is "above
all."

3:32 {What he hath seen and heard} (\ho heôraken kai êkousen\).
Perfect active indicative followed by aorist active indicative,
because, as Westcott shows, the first belongs to the very
existence of the Son and the latter to his mission. There is no
confusion of tenses here. {No man} (\oudeis\). There were crowds
coming to Jesus, but they do not really accept him as Saviour and
Lord (#1:11; 2:24|). It is superficial as time will show. But "no
one" is not to be pressed too far, for it is the rhetorical use.

3:33 {Hath set his seal} (\esphragisen\). First aorist active
indicative of \sphragizô\ for which verb see #Mt 27:66|. The
metaphor of sealing is a common one for giving attestation as in
#6:27|. The one who accepts the witness of Jesus attests that
Jesus speaks the message of God.

3:34 {The words of God} (\ta rêmata tou theou\). God sent his Son
(#3:17|) and he speaks God's words. {By measure} (\ek metrou\).
That is God has put no limit to the Spirit's relation to the Son.
God has given the Holy Spirit in his fulness to Christ and to no
one else in that sense.

3:35 {Hath given all things into his hand} (\panta dedôken en têi
cheiri autou\). John makes the same statement about Jesus in
#13:3| (using \eis tas cheiras\ instead of \en têi cheiri\).
Jesus makes the same claim in #5:19-30; Mt 11:27; 28:18|.

3:36 {Hath eternal life} (\echei zôên aiônion\). Has it here and
now and for eternity. {That obeyeth not} (\ho apeithôn\). "He
that is disobedient to the Son." Jesus is the test of human life
as Simeon said he would be (#Lu 2:34f.|). This verb does not
occur again in John's Gospel.