Attitude Is Everything (Part 11)

The opening ministry of Jesus in Jerusalem had attracted a great deal of attention, both favorable and unfavorable. Many of the people believed (2:23).

Jesus knew their hearts and that their faith was weak and unstable and so while He encouraged their belief, He did not trust Himself to them for more. They needed more time.

The story of Nicodemus is presented by John as a contrast to those who were described in 2:23-24. Nicodemus is an instance of Christ's knowledge of men and of one to whom He could trust Himself, unlike those in 2:24.

The three main interviews within the next two chapters exhibit Jesus' method of dealing skillfully with three different types of personality with the purpose of bringing them to belief.

These early believers were not where Jesus wanted them eventually to be in their faith. They had faith, but it was not the kind of faith that would allow them to understand fully who Jesus really was. Jesus wanted to communicate more about Himself and the kingdom of God, but such concepts were difficult to discuss with large groups of people. Consequently, John related Jesus' teaching on true, Christian faith by recounting the private, nighttime encounter between Jesus and Nicodemus.

“Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council.”

For the most part we see Jesus surrounded by the ordinary people, but here we see him in contact with one of the aristocracy of Jerusalem.

"Religious" people are often the most difficult to lead to Christ. They may be brilliant scholars, gifted leaders, or just "good folks," but they can suffer from a blindness that is almost impenetrable. A class example is Nicodemus.

He had an impeccable resume. If heaven could be earned from one's accomplishments, Nicodemus would have had change left over!

But when he met Jesus, he, the leading teacher of Israel, would be the one raising his hand and asking the elementary-school questions.

When Jesus died Nicodemus brought for his body "a mixture of myrrh and aloes about an hundred pound weight" (John 19:39), and only a wealthy man could have brought that.

In many ways the Pharisees were the best people in the whole country. There were never more than 6,000 of them; they were what was known as a chururah, or brotherhood. They entered into this brotherhood by taking a pledge in front of three witnesses that they would spend all their lives observing every detail of the scribal law.

This is to say he was a member of the Sanhedrin, which was a court of 70 members and was the supreme court of the Jews. Of course, under the Romans its power was limited, but they were still exclusive.

They had religious jurisdiction over every Jew in the world; and one of its duties was to examine and deal with anyone suspected of being a false prophet. Again, it was amazing that Nicodemus should come to Jesus at all!

Small Group Discussion Starters

1. Why did Nicodemus come to Jesus at night?

a. he couldn’t wait until morning

b. he worked during the day

c. he was afraid of being seen

d. he wanted time alone with Jesus

2. Of the three levels of communication, how did the conversation start out?

a. mouth to mouth-polite talk

b. head to head-intellectual talk

c. heart to heart- deep sharing

3. What is the condition for obtaining eternal life, according to verses 16-18?

a. feeling sorry for yourself

b. feeling sorry for your sins

c. living a clean life

d. going to church every Sunday

e. receiving God’s free gift by faith

4. How do you think Nicodemus came away from this conversation with Jesus?

a. totally confused

b. enlightened

c. a silent follower of Jesus

d. intellectually convinced

e. with “food for thought”

Nicodemus was a strict interpreter of the law! He was respected! He was "Mr. Everything" in his society.

“He came to Jesus at night and said, “Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.”

There are two reasons why he could have come at night: First, it may have been a sign of caution. It's likely that Nicodemus may not have wished to commit himself by coming to Jesus by day. We must not condemn him; the wonder is that with his background, he came to Jesus at all! It was infinitely better to come at night than not at all.

Second, the rabbis declared that the best time to study the law was at night when a man was undisturbed. Throughout the day Jesus was surrounded by crowds of people all the time.

His statement of greeting showed he was a gentleman and a thinker: a gentleman, because he paid Jesus a sincere compliment; a thinker, because his words implied that he'd obviously observed Jesus' works, and had concluded that only a heaven-sent person could perform them.

"In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again."" "How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!"" Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit." "Flesh gives birth to flesh, but the Spirit gives birth to spirit." (3:3-6).

When John relates conversations that Jesus had with enquirers, he has a way of following a certain scheme:

The reply of Jesus was startling because of its abruptness. At first the statement seemed almost irrelevant; yet it really was the expression of Jesus' discernment.

Because "He knew what was in man," He saw in Nicodemus a man who was truly seeking the kingdom of God!

To a Jew, the idea of baptism would be repugnant since it connoted the ceremony by which an unclean Gentile became a member of the Jewish faith. It would involve humiliation, and an acknowledgment that he, a Pharisee, needed to repent just like the Gentile "dogs."

The water and the Spirit are the agents and instruments in producing the birth. The Spirit is living and active...the water is inanimate. The Spirit is the active agent, the water the instrument of birth. It is the fleshly part of man that is born of the flesh; but it is the spirit within man that must be born again or begotten of the Spirit.

Jesus often said in His ministry what I believe that these verses are trying to say; to show us in fuller form what Jesus said many times in His earthly ministry: "Unless you can humble yourself and become like a little child, you cannot enter the kingdom of God."

This metaphor about humbling self is expressed in the extreme context here with Nicodemus...and he even talks about grown ups, even needing to "be born again."

Jesus was saying: "The fact that you are who you are could make it harder for you to enter the kingdom of God than some others. You need to forget everything you ever heard or thought about being saved...and listen to my commands and do them."

Prostitutes and thieves may enter the kingdom ahead of someone with the background of Nicodemus. It will always be harder for those who stand on plateaus and have to step down, give up their position of pride, or give up the notion that men should come to them for answers, as they did to Nicodemus!

Humility! It's the most difficult of all virtues! YET it's the foundation for the Christian! Remember Matthew 5:3: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." It's the first “Be-attitude" and it's first for a purpose:

This is difficult, isn't it? It's difficult for anyone to admit they might be wrong, that we might need to change our viewpoint and our ways! And Jesus blows Nicodemus out of his saddle here. Nicodemus had all the credentials and they wouldn't be the right ones!

"You should not be surprised at my saying, 'You must be born again.' {8} The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.""

In the Hebrew and Greek, the word for wind ("pneuma") can also be translated "spirit." It is likely that the evening wind was blowing as Nicodemus and Jesus sat on the housetop conversing.

One of the symbols of the Spirit of God in the Bible is the wind or breath (Job 33:4; John 20:22; Acts 2:2). When Jesus used this symbol, Nicodemus should have readily remembered Ezekiel 37:1-14. The prophet saw a valley full of dead bones; but when he prophesied to the wind, the Spirit came and gave the bones life.

Again, it was the combination of the Spirit of God and the Word of God that gave life.

No one has seen the wind, but all of us have seen its effects, the devastation caused by severe wind storms. This mighty wind has lowered trees, razed homes, and destroyed lives. We have not seen the wind, but we have seen what the wind has done.

So one cannot see the quiet working of the Holy Spirit, but all who are saved can testify to the fact that its effects are visible. We have seen lives snatched from alcoholism, prostitution, and thievery, being transformed into peaceful, law-abiding citizens with a holy love for God and man. How do we account for this? The new birth, the miracle of the holy Spirit!

Water is the symbol of cleansing. When Jesus takes possession of our lives, when we love him with all our heart, soul, mind and strength...the sins of the past are forgiven and forgotten.

The Spirit is the symbol of power. When Jesus takes possession of our lives it is not only that the past is forgotten and forgiven; if that were all, we might well proceed to make the same mess of life over again. But into life there enters a new power which enables us to be what by ourselves we could never be and to do what by ourselves we could never do.

Water and Spirit stand for the cleansing and the strengthening power of God, which wipes out the past and gives victory in the future!

""How can this be?" Nicodemus asked. {10} "You are Israel's teacher," said Jesus, "and do you not understand these things? {11} I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. {12} I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? {13} No one has ever gone into heaven except the one who came from heaven--the Son of Man. {14} Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, {15} that everyone who believes in him may have eternal life."

Nicodemus came "by night," and he was still in the dark! Our Lord stated clearly that his knowledge of the Old Testament should have given him the light he needed (vs. 10). Nicodemus knew the facts recorded in scripture, but he could not understand the truths.

Nicodemus was earnestly seeking for answers...and was not afraid to reveal his lack of understanding. Christ did not answer him directly, but rebuked him for his spiritual incompetency...as if to say, "you ought to know."

Nicodemus was not just an ordinary teacher...he was a well-known teacher of high rank and position, respected and admired by his people. A man in such a position should have a masterful grasp of spiritual truth. He should have been familiar with the Scripture passages telling of new life through the Messiah.

Conservative columnist Cal Thomas is known among his peers in the news business as a man of deep Christian convictions.

Once when a story broke that involved someone who was known to be a Christian, one of Thomas' colleagues asked him, "Cal, aren't you a born-again Christian?" He asked in return, "What do you mean by that?" The friend did not have any idea what his question meant, so Thomas said, "Yes, I am, but let me tell you what I mean by 'born again.'"

The phrase “born of water and the Spirit,” has been the source of much debate. Various suggestions have been offered as to the meaning of the water which fall into three categories. First, “water” might refer to the water associated with physical birth, such as amniotic fluid, or semen. However, there are no clear examples in Jewish literature of birth being associated with either of these types of “water.”

Second, water might refer to purification. Some suggest that Jesus was calling Nicodemus to submit to John’s baptism, which has just been mentioned (Jn 1:23, 26; 3:23). Aside from the fact that John’s baptism was not associated with the Spirit, John himself has started pointing people away from himself and toward Jesus. Perhaps the cleansing is not a ritual washing but a symbolic reference to the Holy Spirit. After all, the OT often associates the Holy Spirit with both wind and water (Gen 1:2; Joel 2:28-29; Isa 44:3; Ezek 36:25-27), especially in terms of bringing people to life (Isa 32:15-17; 55:1-3; Jer 2:13; 17:13; Zech 14:8). In addition, the word “spirit” is also translated “wind.” Thus, Jesus may be saying that in order to be born from above one must be birthed through wind and water. Both metaphors describe the Holy Spirit, both come from heaven, and both are symbols of cleansing in the OT.

Third, the water may refer to baptism. We support this third option for the following reasons:

(1) Both nouns (water and spirit) are governed by a single preposition. Thus, Jesus refers to one birth, not two.

(2) The words “water” and “Spirit” are linked in Ezekiel 36:25-27 where the author looks forward to an eschatalogical cleansing which afford its recipients a new heart and a new spirit. This appropriately pictures the sacrament of baptism.

(3) The concept of baptism has already been introduced by John. Thus we are not surprised to encounter both water and spirit baptism (Jn 1:25-26, 28, 31-33).

(4) Water and Spirit are connected in other baptism passages (Mt 28:19; Acts 2:38; 19:1-7; Titus 3:5).

(7) John’s original readers could hardly have read this combination (water & Spirit), and not thought of baptism.⁵

Indeed, Christian baptism is anachronistic here. Jesus could hardly have rebuked Nicodemus (v. 10) for not submitting to Christian baptism which has not yet even been instituted. But John’s baptism (Jn 1:26) will give way to Jesus’ baptism (Jn 1:33; 3:22) which will become Christian baptism (Mt 28:19).

The new birth begins and ends with the power of God. Jesus declared to Nicodemus that the new birth is both possible and available because of the power of the Holy Spirit (3:6-8). We can become so caught up in how to receive the gift of God that we forget how incredible it is that the Spirit of God is available to us in the first place!

Because being born again is rooted in the power of God, it also gives us hope of real and significant change in our lives. When we make plans to see old friends we have not seen in years, we always wonder how much they have changed. Having known them years earlier and having been acquainted with their basic personalities, it is easy for us to assume that they are still the same people we knew twenty or forty years earlier. Could they have experienced serious changes in their lives? For Christians, the answer is a resounding "Yes!" By the power of God we are being changed.

Faith is a crucial aspect of the new birth. This faith is not just any decision about Jesus (3:2), but the decision to trust Him as the Christ, the Son of God (20:31). Jesus compared this faith to the faith that was required of the Israelites in the wilderness when Moses raised up the bronze serpent (3:14; Numbers 21:4-9).

At that time the Israelites were grumbling against Moses and against God for bringing them out into the wilderness. Weary of their complaints, God sent fiery serpents into their camp, and many people were bitten and died. The people cried out to God for deliverance, and Moses was instructed to place a bronze serpent on a pole. If those who were bitten by a snake looked on the bronze serpent, they would not die. This action required faith enough to look on the serpent; but when they looked, they were healed by the power of God. Jesus was "lifted up" on the cross (John 12:32, 34), and those who look to Him in faith and obedience are also saved by the power of God!

The new birth is possible because of the power of God. It is motivated and facilitated by one's faith in Jesus (3:16). However, it is realized only when the decision to believe is publicly confessed in baptism, when one is "born of water and the Spirit" (3:5).

This decisive act marks the beginning of a new relationship between a person and God and a new relationship between that person and the community of other believers in Jesus, the church. The new birth indeed involves a personal faith in Jesus Christ, but it requires that personal faith to express itself in the very public action of baptism (Mark 16:15, 16; Acts 2:38; 22:16).

The story is told that George Whitefield (171470) preached frequently from the text we have just studied. One day a friend asked him, "George, why do you preach so often on the text 'You must be born again'?" Whitefield firmly replied, "Because you must be born again!" To all who believe that Jesus was an outstanding man, a great teacher, but less than the Son of God, Jesus says, "You must be born again."

To all who think that basic goodness is enough for God, Jesus says, "You must be born again."

To all who are comfortable with their cultural religions, Jesus says, "You must be born again. "

To all who seek only a personal, private religion, Jesus says, "You must be born again."

To all who view baptism as a meaningless, irrelevant historic relic, Jesus says, "You must be born again."

1. There is the man who misunderstands because he has not yet reached a stage of knowledge and of experience at which he is able to grasp the truth.

When one is in this state, our duty is to do all we can to explain to him so he will be able to grasp the knowledge which is being offered to him.

There is a failure to see which comes from the refusal to see. A man can deliberately shut his mind to truth which he does not wish to accept. If a man does not wish to acknowledge his own failings or does not wish to be changed, he will deliberately shut his eyes and his mind and his heart to the power which can change him.

* When a person is unfamiliar with an idea, use something they are familiar with...Jesus went to the brazen serpent (Numbers 21:8) and made a direct comparison between the serpent and Himself.

On their journey through the wilderness the people of Israel murmured and complained and regretted that they had ever left Egypt. To punish them God sent a plague of deadly fiery serpents; the people repented and cried for mercy.

God instructed Moses to make an image of a serpent and to hold it up in the midst of the camp; and those who looked upon it were healed. The serpent was the emblem of sin, as Nicodemus would recognize. The destiny of the individual was determined by his response to God's invitation. The serpent seems to have been given as a test of their faith in Moses.

I wonder how many Israelites died on that occasion because the idea of looking at a serpent was so preposterous!?!

- this remedy consists of something (or some One) which (who) must be lifted up, in public view

The idea of being "lifted up" has a double meaning: Jesus was lifted up upon the cross; and Jesus was also lifted up into glory at His ascension. The same Greek word ("hupsoun") is used here relating to the cross (8:28; 12:32) and also of Jesus's ascension (Acts 2:33; 5:31; Phil. 2:9). And the two are connected...for without one, the other would not be possible!

Did Nicodemus believe on this occasion? Verse 11 tells us that he did not accept Jesus' testimony at that time. Verse 12 implies that the earthly should have made the heavenly easier. We don't know for sure, but John's style throughout the gospel up to this point says that if he had obeyed here, John would have told us about it...that's been his pattern thus far.

- He assisted Joseph of Arimathea in removing the body of Jesus from the cross and burying it (19:38-42)

- He was willing to admit that Jesus performed miracles and that He was a teacher of God (cpt. 3)

Many scholars feel that the verses we're going to study today are John's personal response to his earlier teaching, given later when he wrote the book. It really doesn't matter when it was written, because it was certainly John's writing as he was guided by the Holy Spirit.

It is difficult to know if vv. 16-21 are Jesus’ words or John’s. At any event, this is the gospel in a capsule (3:16-18)—it is the crowning jewel of the New Testament.

Nowhere else has theology been so simplified and yet reached such sublime heights. We almost need to read the text with an exclamation point behind each word.

It is a lesson as to God’s love: 1. Its magnitude—he gave his only begotten Son. 2. Its reach—he gave to a sinful world (Rom 5:8). 3. Its impartiality—he gives to whomsoever; that is, to all alike (Mt 5:45; Rev 22:17). 4. Its beneficial richness—it blesses with life eternal. 5. Its limitation—it is nowhere said that God so loves that he will save unbelievers.

Jesus has come to save, not to judge. It is his desire to bring eternal life—not just a quantity of life but a divine quality of life. Yet, because his words are those of God, response to Jesus becomes the anvil on which all are tested.

Jesus is good in the extreme (3:19-21). But he is not tame. He is demanding; he is painfully incisive; he is vindictive of sin and intolerant of unbelief; he is light that ruthlessly exposes our wickedness. If a man is not ready to be stripped bare and clothed only in Christ, he has no other option but to cower in the darkness.

These verses are very important, for they contain God's attitude and purposes toward the world, and the double reaction of the believer and the unbeliever.

Sometimes Christianity is presented in such a way that it sounds as if God had to be pacified, as if he had to be persuaded to forgive.

Sometimes men speak as if they would draw a picture of a stern, angry and unforgiving God and a gentle, loving and forgiving Jesus.

Sometimes men present the Christian message in such a way that it sounds as if Jesus did something which changed the attitude of God to men from condemnation to forgiveness. But this text tells us that it was with God that it all started! At the back of everything is the love of God!

It is easy to think of God as looking at men in their disobedience and rebellion and saying: "I'll break them: I'll discipline them and punish them and scourge them until they come back." This text shows us God acting not for His own sake, but for ours, not to satisfy His desire for power, not to bring a universe to heel, but to satisfy His love. God is the Father who cannot be happy until his wandering children have come home!

It was the world that God loved! It was not a nation, not good people, not only those who loved Him...it was the whole world! As Augustine said it, "God loves each one of us as if there was only one of us to love."

""For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

These verses have been called "the Bible in miniature." Others say it's "the gospel in a nutshell." Without question, it presents several aspects of the love of God:

The word translated "love" is the nobles and strongest in Greek. It connotes an act of the will rather than an emotion, whim, or infatuation, and its measure is defined in terms of the results.

- it refutes Unitarianism (it establishes the deity of Jesus and shows him to be of the same nature as God);

- it refutes Oneness Pentecostalism (it demonstrates God and Christ to be separate and distinct persons);

- it refutes Universalism (it reveals that men will perish who refuse to escape);

- it also refutes the doctrine of denominational creeds which allege Jesus died that God might love us whereas this teaches that Jesus came to the earth and made salvation possible because God loved us (Rom. 5:8-9).

1. The idea that God loves the whole world is a new idea. The Jews believed God loved the religious (the true Jew) and hated the non-religious (the Gentiles). The same thoughts are held by many in every generation, especially by religionists. The fact that God truly loves is shocking to many. Some wonder and others question how God could possibly love the...

Thought -- God loves every man, not just the religious and the good. He does not love only the people who love Him. He loves everyone, even the unlovely and the unloving, the unbelieving and the obstinate, the selfish and the greedy, the spiteful and the vengeful.

2. The basis of God’s love is His nature. God is love (1 John 4:8, 16); therefore, He loves. He acts, demonstrates, and shows His love.

3. Love acts; it expresses itself. Love does not sit still, doing nothing. It is not dormant, complacent, inactive. If love actually exists, it has to act and express itself; it has to do something good. Love is loving; that is, love is always demonstrating love to others. Therefore, God’s love acts and reveals Him to be love.

Thought -- God wants man to know His love. He wants to reach everyone in the world with His love.

(3:16) God, Love, of: there is the evidence of God’s love—God gave His only begotten Son. Note several points.

1. God demonstrated His love in the most perfect way possible: He gave His only begotten Son to the world. As God, He is perfect, which means His love is perfect. Therefore, God not only loves, but He so loves. He loves to perfection, loves to the ultimate degree. Whatever the ultimate degree and the perfect act and expression of love is, God shows it. Without question, the greatest act of love is the sacrifice of a man’s own life; therefore, God sacrificed the life of His own Son to save man.

2. The word gave (edoken) has a twofold meaning. God gave His Son to the world, and He gave His Son to die. The idea of sacrifice, of great cost, is in both acts. It cost God dearly to give His Son up to the world and up to the cross.

a. He gave up His Son to be separated from Him, allowing Jesus to leave His presence, to leave the majesty and glory, worship and honor of heaven. (See Deeper Study #2—Mark 9:2-3.)

b. He gave up His Son to be separated from Him, allowing Jesus to come to earth...

c. He gave up His Son to be separated from Him, allowing Jesus to die for the sins of men.

3. The most glorious truth is that God gave His only begotten Son. This is the most remarkable proof of God’s love. It magnifies and shows how great His love really is. He was willing to give the thing most dear to His heart in order to save the world. Note this: God even planned to give His Son throughout eternity.

"For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. {18} "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.”

Although judgment is the inevitable consequence of unbelief, it is not God's primary desire for men!

We have been thinking of God's love, and now His judgment. If, when a man is confronted with Jesus, his soul responds to that wonder and beauty, he is on the way to salvation. But if, when he is confronted with Jesus, he sees nothing lovely, he stands condemned. His reaction has condemned him!

God sent Jesus in love. He sent him for that man's salvation; but that which was sent in love has become a condemnation...and it is not God who has condemned him...the man condemned himself.

By his reaction to Jesus Christ, a man stands revealed and his soul laid bare. If he regards Christ with love, even with wistful yearning, for him there is hope; but if in Christ he sees nothing attractive he has condemned himself. He who was sent in love has become his judgment.

1. Christ was not sent to condemn or to judge the world. We, the world, deserve to be judged and condemned.

Þ We are guilty both of breaking God’s law and of coming short of God’s glory (Romans 3:23).

However, Christ was not sent to condemn or judge us. Judgment and condemnation were not His purpose.

2. Christ was sent to save us. His purpose was to save us from perishing and to save us to eternal life.

DEEPER STUDY -- (3:16) Perish—Perishing(apoletai): to be lost, to destroy utterly, to lose utterly, to lose eternal life, to be spiritually destitute, to be cut off.

"And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. {20} "For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. {21} "But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.""

Verse 19 is very revealing! John shows that the condemnation which abides upon the unbeliever is just--it is what the unbeliever deserves--and He further reveals the inner moral wrong which makes this condemnation deserved. He shows us that their love for darkness was because their deeds were evil and they did not wish their deeds exposed for what they really were.

The man who reacts in hostility to Jesus has loved the darkness rather than the light. The Greek word for loved in verse 19 is "agapae" which means a love of intelligence and purpose--a deliberate love.

Thus a man who deliberately loves the darkness is morally rebellious and makes his own choice.

When the light comes and convicts this man of his sins he will purposely reject the light and deliberately love the darkness. Such a man condemns himself and receives a just punishment.

2 Thessalonians 2:9-12: "The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, {10} and in every sort of evil that deceives those who are perishing. They perish because they refused to love the truth and so be saved. {11} For this reason God sends them a powerful delusion so that they will believe the lie {12} and so that all will be condemned who have not believed the truth but have delighted in wickedness."

It is further shown that those who have deliberately chosen the darkness cannot remain at peace with the light. Light and darkness have nothing in common and are at extreme odds. Sin and Christ are irreconcilable.

There are two different Greek words used in verses 19 and 20 used for evil works in the text:

One is positive and the other negative The point? Even the one who is useless and inactive in the cause of righteousness is evil in the Lord's sight!

Unconverted men have no sincere love for Christ. There are many who are not really against Christ, who acknowledge Him as the Son of God and respect Him as the Savior, but never have committed themselves to Him because they love their sin more than they love Him.

What of the man who does the truth? He gladly comes to the light. The man who abides in the truth purposely comes to the light so he may manifest his works to show that they are of God. He is not afraid to have the penetrating searchlight of truth play upon his works for they have God as their source and they are good works.

The disciple of Jesus is to purposely show his good works before men so they can glorify the Father who is in heaven (Matt. 5:16).

The story is told of a young man, a student of Socrates, who said, after a particularly difficult session: "Socrates, I hate you, for every time I meet you, you let me see what I am." Are we this way with Jesus? The last thing many want to see is what they really are!

Many are not converted for fear that their deeds will be reproved. How foolish! For sooner or later they must appear before the judgment of God. How much better to let Christ deal with one's evil now than to expose it when it is too late, and then hear the words of Matthew 25:41: "Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels."

God sent His Son into the world to save the world, but this does not mean that everyone is automatically saved. In fact, some are condemned and doomed. Jesus reveals man’s condemnation.

(3:18) Condemnation—Faith: Who is condemned? Not the believer, but the unbeliever.

a. The critical importance of belief cannot be overstressed. Belief stays, prevents, arrests, and stops judgment. The person who believes on Christ...

b. The believer is saved. He is as guilty as the unbeliever, but there is one critical difference: the believer believes on Jesus Christ, has been baptized for remission of sins, and has committed his life to Him. The believer is actively and diligently seeking Christ (Hebrews 11:6). God will save any man who will believe and seek and honor His Son.

c. The believer is released from condemnation because he believes on Christ. The believer believes that Christ died for his sins, in his place, as his substitute, paying the penalty for his sins (which was death).

a. Note who the unbeliever is. He is the person who has “not believed in the name of the only begotten Son of God.” God has only one begotten Son. The man who has not already believed on God’s Son is the unbeliever. It does not matter who the man is or where he is; he is an unbeliever if he has not already believed on the only begotten Son of God.

(3:18) Judgment—Condemnation: When is the unbeliever condemned? Already, right now. It is not that he is to be condemned; he is already condemned. At least three things are meant by being “judged already” (ede kekritai).

1. Condemnation is a sure fact. The unbeliever’s judgment is sure, so sure it is as though he has already been condemned. Nothing can change or stop the judgment from coming upon the unbeliever. Ignoring, denying, and struggling against the great day of judgment will not change one detail of the day. It is coming, and every single unbeliever will be judged.

3. The unbeliever already stands guilty of all the sins he has ever committed; he is already condemned. The law of God already exists. Every time a man breaks the law of God, he immediately becomes guilty and is condemned. The judgment is already pronounced. The unbeliever must pay the penalty for every transgression of God’s law. He is already under the curse, the full force of the law.

(3:18-20) Condemnation: Why is the unbeliever condemned? Four reasons are given.

1. The unbeliever has not believed. The great sin of unbelief is that it neglects, ignores, denies, abuses, and rejects God’s Son.

Christ is the great remedy for man’s sins. Therefore, unbelief—rejecting and refusing to believe Him—is the great damning sin.

2. The unbeliever is condemned because Light has come into the world. The Light came into the world to give light to men, to enable men to walk out of the darkness of a sinful and perishing world. The Light came to show men the way, the truth, and the life:

Þ The Light shows man the truth of life, that is, the truth of God and of man and of the world that surrounds man.

Þ The Light shows man the life, that is, how to save his life and avoid the things that cause him to stumble and lose his life.

The point is this: the life of Jesus Christ now stands in the world to give Light. Any man who does not turn and walk in the Light is naturally in the dark. He is condemned to the darkness and to all that happens to those who walk in the darkness.

3. The unbeliever is condemned because he loves darkness. Why would he love darkness? Because his deeds are evil, and to turn and walk in the Light would expose his evil deeds for what they are: immoral, unrighteous, and disobedient to God. There are at least four reasons why men prefer to walk in darkness and prefer to hang on to their sins.

a. The unbeliever loves his sin and does not want to turn and face the conviction of the Light. If he turned to the Light, He would have to give up his sin; and he loves the feeling, the stimulation, the comfort, the ease, the challenge, the recognition, the power, the fame, the possessions, the things which the sin brings. He loves it all too much to give it up.

b. The unbeliever is full of pride. He does not want to confess his sin, the fact that he is in darkness and short of what God demands. He denies he is in darkness, refusing to turn to the Light (Christ).

c. The unbeliever is enslaved, in bondage to sin and gripped by the darkness; he has been in darkness so long that he does not have the strength to break the enslavement.

d. The unbeliever fears the shame, embarrassment, and consequence of his sin. In some cases he would like to confess his evil and correct it, but fear keeps him from coming out and facing the Light (Christ).

4. The unbeliever is condemned because he does not come to the Light. Whatever his reasons, the believer refuses to come to the Light; therefore, he is condemned.

Thought 1. The unbeliever is uncomfortable in the Light. Therefore, he shuns everything that presents the Light to him: the church, believers, the Bible, prayer, and spiritual conversation.

Note that unbelievers are said to hate the Light. They ignore, reject, deny, and fight the Light. They speak and write against it, ridicule and curse it, persecute and seek to stamp it out.

(3:21) Condemnation: Who escapes condemnation? The man who does three things.

1. The man who practices truth and lives righteously escapes condemnation. He knows what is right and he does it. The verb is continuous action. He practices truth, continually and habitually. Note two things about this man.

a. This does not mean he lives perfectly, without ever sinning. No man is or can be perfect. It means that the man directs his life toward truth: diligently seeks the truth and seeks to be truthful. He may slip and sin, but he immediately turns back to God, repenting and hanging on to his integrity.

b. Christ said that the man who does truth hears His voice (John 18:37; 1 John 1:6). Only the man who desires truth is saved, and every man who comes to the truth is saved. Christ is truth.

2. The man who comes to the Light escapes condemnation. Only the Light (Christ) can dispel the darkness in a man’s life.

3. The man whose works are wrought in God escapes condemnation. The word “wrought” (eirgasmena) means to work, produce, perform, originate, manufacture, and to fashion from something. The idea is that the man comes to Christ (the Light) so that his works will be “wrought,” originated, and worked in and of God. The man who comes to Christ lives close to God. He walks and talks and listens to God (His Word) and he does what God says (cp. 2 Cor. 1:12).

Many of us use the N.I.V. and you probably noticed a different translation of an important word in John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life."

It is usually rendered "only Begotten" and caused quite a stir when the N.I.V. was published. Many felt that it de-emphasized the uniqueness of Jesus, when quite the opposite it true.

The Greek word under fire is "monogenes." Monogenes comes from monos (only) and genos (kind)--thus "the only one of its kind." The earliest Latin translators rendered it to be "unique son" and it was actually 318 A.D. when it was first rendered "begotten Son"...and there began the inaccurate Latin rendering of "unigenitus" (only- begotten).

In the New Testament, monogenes appears 9 times and is always translated "only" in the Revised Standard Version. Only 6 times is it rendered "only-begotten" in the King James Version!

"As he approached the town gate, a dead person was being carried out--the only son of his mother, and she was a widow. And a large crowd from the town was with her."

In this story, the fact that her dead son had once been begotten was of course true but now of no consequence; the important thing here was that he was her only son.

What a pathetic situation! The fact that she was a widow speaks of her past sorrow, but now the realization that the one and only prop of her life, the stay and hope of her widowhood, had been taken from her, shows realistically her present despair. Surely few greater misfortunes are conceivable than the loss of a widow's only son!

"Then a man named Jairus, a ruler of the synagogue, came and fell at Jesus' feet, pleading with him to come to his house {42} because his only daughter, a girl of about twelve, was dying."

Likewise, we share the concern of the father, for his only daughter was dying! Can anyone mistake the significance of "monogenes" in these passages? Not even the King James translators could!

"A man in the crowd called out, "Teacher, I beg you to look at my son, for he is my only child.”

Likewise, the comments of items #1 and #2. We cannot help but share the concern of this father.

"By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son...”

Though the King James Version says "only begotten," Abraham obviously had begotten other children (Gen. 25:1-2). But the point is: Isaac was the only son of his kind, as far as God's promise to Abraham was concerned. Thus "monogenes" is justified, and the RSV rendering "only son."

"The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth....No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known."

The question is: doesn't "only begotten" refer to Jesus' virgin birth? Never! Jesus did not become the Son; He became flesh to manifest Himself as God's eternal Son. Men became the Sons of God because the Son of God became man.

Jesus is certainly the only Son in that there is none like him. He is the Son eternally, He is the Son by nature, and is the same essence with the Father.

"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life...Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son.”

"This is how God showed his love among us: He sent his one and only Son into the world that we might live through him."

When "God sent his only Son into the world," He did not send one Who became a son only when sent, any more than when God sent forth the Spirit (Gal. 4:6) did He send forth one who became a Spirit only when sent.

Let's let the translators render the words as they fit the context. Let's not argue about translations...let's read, study, and apply the book! Let's realize that Jesus is not merely the Only Son, but the precious beloved Son of God's embrace, and still God gave Him up!

Take all the tenderness, forgiveness and love in the relation of an earthly father to his only child, and in that earth-drawn picture you have yet but a faint approach to the fathomless love of God, as He so loved the world that He gave the ONLY SON HE HAD--and what a precious Son--an innocent Son to be slain for the benefit of guilty men--that He might redeem them from eternal condemnation.

We have already seen that part of the aim of the writer of this gospel is to ensure that John the Baptist received his proper place as the forerunner of Jesus, but no higher place than that.

John had three basic tasks: to clear the way, to prepare the way, and get out of the way. He taught to remove obstacles from the minds and hearts of others so they would be ready for the Messiah; he worked to promote repentance on the part of the nation so He would be accepted; he was always willing and ready to step aside once the Messiah had been introduced.

Jesus made this statement about John the Baptist in Matthew 11:11: "I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist..."

In this lesson, we'll see him getting out of the way--probably the toughest part of his job description and, undoubtedly, one reason Jesus called him a great man! There were those who were still ready to call John master and lord; this gospel writer wishes to show that John the Baptist had a high place, but that the highest place was reserved for Jesus alone.

And he also wishes to show that John the Baptist himself had never any other idea than that Jesus was supreme! Without question, this passage shows the humility of this prophet of God. It was clear that men were leaving John for Jesus. John's disciples were worried; they didn't like to see their master take second place. They didn't like to see him abandoned while the crowds flocked out to hear and see this new teacher.

It would have been easy for this prophet to feel injured, neglected and unjustifiably forgotten. Sometimes a friend's sympathy can be the worst possible thing for us. It can make us feel sorry for ourselves and encourage us to think we have not had a fair deal. But John had a mind above that.

"After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. {23} And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. {24} For John was not yet cast into prison.

John alone bears witness to Jesus’ early Judean ministry which lasted 8-9 months. In the Synoptics we have no hint of this period which took place between Matthew 4:11 and 12 (cf. Mk 1:13-14; Lk 4:13-14). Jesus came to Jerusalem for the Passover (Jn 2:13, about April) and stayed until four months before harvest (Jn 4:35). During this time Jesus cleansed the temple (Jn 2:13-22), performed many miracles (Jn 2:23; 3:2), and baptized disciples (Jn 3:23). But we have very meager details of his actual words and deeds.

During these days, John’s popularity was falling off as quickly as Jesus’ was growing. That is, in fact, exactly what John desired. But in their fraternal competition, John’s disciples saw this as a real setback. This is the impetus behind our text.

Jesus' ministry had been in Galilee up to this time. Now He moves into John's domain. The six disciples of Jesus were with Jesus here...John 4:2 tells us that Jesus did not personally baptize anyone. Have you ever wondered why? Is it likely that Jesus knew "fan clubs" would develop later if they had been baptized by THE SON OF GOD? We need only look at the church at Corinth (cpt. 1) to see the problem manifested.

Which baptism was administered here? It was the baptism of John, since Jesus had not yet died and been raised. The emphasis is definitely on baptism, though.

This gospel was written to Asian churches, and, as we see in Acts 19, the teachings of John on repentance and baptism had persisted.

"An argument developed between some of John's disciples and a certain Jew over the matter of ceremonial washing. {26} They came to John and said to him, "Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, he is baptizing, and everyone is going to him." {27} To this John replied, "A man can receive only what is given him from heaven. {28} You yourselves can testify that I said, 'I am not the Christ but am sent ahead of him.”

These are the last recorded words of John the Baptist. They show John’s dignity and Jesus’ superiority. His first statement, “A man can receive nothing, unless it has been given him from heaven,” can apply either to himself or to Jesus. If he means Jesus, he would be saying, “Jesus received his ministry from God, therefore, I am pleased that he has so many disciples.” But if John is talking about himself, he may be saying, “My ministry I received from God. Therefore, I have no right to promote myself or exceed the bound of my purpose.” This makes a lot of sense, especially in the context of vv. 28-30.

John’s picture from verse 29 was a joyous and common one in his day (cf. Jer 7:34; 25:10; 33:11). The friend of the bridegroom would announce his coming, ask for the hand of the bride, and prepare the arrangements for the reception. But his joy was in promoting his friend, not himself. Likewise, John’s joy is in Jesus’ advancement, not in his own. Never were more noble words spoken from a disciple than these of John, “He must increase, but I must decrease.”

It appears that some of John's disciples started the argument, which began on doctrinal grounds (the matter of purifying) but soon moved to personal grounds.

Under Old Testament law, it was necessary for them to keep themselves ceremonially clean if they were to serve God and please Him. Unfortunately, the Pharisees added so many extra traditions to the Law that the observing of it became a burden.

The Greek word for "argument" or "discussion" is the term from which we get our word "diatribe," meaning "a prolonged discourse; a bitter and abusive speech." Because of this verbal confrontation, apparently rooted in Jesus' teaching, Jesus' disciples come to him, complaining that he is losing some of his flock to this fledgling preacher.

His response throws cold water on his inflamed disciples, quenching the conversation and their competitive spirit. John told them without question that he was not the Christ, he was only sent ahead of Him (he knew his proper place!).

It is interesting to note that four of the greatest men in the Bible faced this problem of comparison and competition: Moses (Numbers 11:26-30), John the Baptist, Jesus (Luke 9:46-50), and Paul (Phil.1:15-18). A leader often suffers more from his zealous disciples than from his critics!

The similar response can be seen in Moses as he deals with the competitive spirit that has surfaced in his followers regarding two young, upstart prophets.

Numbers 11:26-29: "However, two men, whose names were Eldad and Medad, had remained in the camp. They were listed among the elders, but did not go out to the Tent. Yet the Spirit also rested on them, and they prophesied in the camp. {27} A young man ran and told Moses, "Eldad and Medad are prophesying in the camp." {28} Joshua son of Nun, who had been Moses' aide since youth, spoke up and said, "Moses, my lord, stop them!" {29} But Moses replied, "Are you jealous for my sake? I wish that all the Lord's people were prophets and that the LORD would put his Spirit on them!"

If the new teacher was winning more followers it was not because he was stealing them from John, because God was giving them to him. John understood that no man could receive more than God gave him.

It would ease life a great deal if more people were prepared to play the subordinate role. So many people look for great things to do; John was not like that. He knew well that God had given him a subordinate task.

It would save us a lot of resentment and heartbreak if we realized that there are certain things which are not for us, and if we accepted with all our hearts and did with all our might the work that God has given us to do.

To do a secondary task for God makes it a great task! Mrs. Browning said, "All service ranks the same with God."

Jealousy and envy are often used interchangeably, but there is a difference. Envy begins with empty hands, mourning for what it doesn’t have. Jealousy is not quite the same.

It begins with full hands but is threatened by the loss of its plenty. It is the pain of losing what I have to someone else.

John and Moses certainly knew how to cope with envy and jealousy. So did the psalmist in Psalm 75:6-7: "No one from the east or the west or from the desert can exalt a man. {7} But it is God who judges: He brings one down, he exalts another."

“The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. {30} He must become greater; I must become less.”

John used a vivid picture which every Jew would recognize, for it was part of the heritage of Jewish thought. He called Jesus the bridegroom and himself the friend of the bridegroom (one of the great pictures of the Old Testament is of Israel as the bride of God and God as the bridegroom of Israel. The New Testament took this image and spoke of the church as the bride of Christ {2 Cor. 11:2; Eph. 5:22-32}).

The friend of the bridegroom, the "shoshben," had a unique place at a Jewish wedding. He acted as the liaison between the bride and the bridegroom; he arranged the wedding; he took out the invitations; he presided at the wedding feast. He brought the bride and the bridegroom together.

And he had one special duty: it was his duty to guard the bridal chamber and to let no false lover in. He would open the door only when in the dark he heard the bridegroom's voice and recognized it.

When he heard his voice he let him in and went away rejoicing, for now his task was completed and the love

Into a world that was...	Into a world full of...
Fallen	darkness	selfishness
Depraved	hostility	greed
Wicked	bitterness	immorality
Rebellious	wrath	barriers
Revolting	anger	sin
Apostate	war	shame