"Love’s Conflict in the World" John 3:16-21

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.

McGarvey (p. 131), says this about John 3:16:

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.

This text tells us certain great things:

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:

- Its character (so loved)

- Its author (God)

- Its object (the world)

- Its gift (His Son)

- Its purpose (that whoever believes might be saved)

- It reveals God's part (vs. 16-17) in response to man's part (vs. 3-5).

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.

This verse refutes:

- atheism (it begins with God);

- it refutes agnosticism (it reveals God);

- it refutes Calvinism (it extends God's provisions to all the world);

- 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).

Note several facts.

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).

Þ We are convicted (Romans 3:9-18; cp. Romans 1:18-32).

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.

1. Perishing means to be in a lost state in this world. It means to be...

· aging, deteriorating, decaying, dying.

· without life (purpose, meaning, significance).

· without peace (assurance, confidence, security in God’s keeping).

· without hope (of living forever).

2. Perishing means to be in a lost state in the world to come. It means...

· having to die

· facing judgment

· being condemned

· suffering separation from God and all loved ones

· experiencing all that hell is

"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:

- the word "ponera" is used in verse 19 and denotes an active wickedness

- the word "phaula" is used in verse 20 and denotes worthlessness

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.

1. Who is condemned: not the believer, but the unbeliever (v.18).

2. When is he condemned: already (v.18).

3. Why is he condemned (v.18-20).

4. Who escapes condemnation (v.21).

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

1. The believer is not condemned. Note three facts.

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

· is acquitted as though he never sinned.

· is released.

· is not to be captivated again (by guilt, fear, bondage, shame).

· is not to be condemned (judged).

· is not to be dealt with in justice.

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).

2. The unbeliever is condemned. Note two critical points.

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.

b. Note what it means to be condemned or judged.

(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.

2. The unbeliever is already under the present curse of sin. He is...

· without Christ.

· an alien from the people of God.

· a stranger to the promises of God.

· without hope.

· without God in the world (Ephes. 2:12).

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.

Þ The dignity of God’s Son is ignored (see note—^§ John 1:1-2).

Þ The truth of God’s Son is not believed (see notes—^§ John 1:14).

Þ The goodness of God’s Son is not embraced (see notes—^§ John 1:14).

Þ The dearest thing to God’s heart is denied (see notes—^§ John 3:16).

Þ The name that is above every name is abused and cursed (Phil. 2:9).

Þ The only begotten Son of God is rejected (John 3:16-19).

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 way God intends for him to live.

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).

A SPECIAL WORD STUDY OF "MONOGENES"

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!

1. The Widow of Nain and Luke 7:12.

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!

2. Jairus’ daughter in Luke 8:41-42a.

"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!

3. The boy with an evil spirit and Luke 9:38.

"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.

4. Isaac and Hebrews 11:17.

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."

5 and 6. Jesus and John 1:14 and 1:18.

"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.

7 and 8. Jesus in John 3:16, 18.

"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."

9. Jesus in 1 John 4:9.

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.

* CONCLUSIONS

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.

No clearer picture of the deity of Christ, or the love of God can be seen!

—————————————

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.

The Baptism of John and Christian Baptism -- John 3:22-4:3

The question is often asked as to the difference between the baptism which John practiced and that instituted by the apostles at the establishment of the church on Pentecost. John’s baptism was practiced by the disciples of Jesus early in His ministry, but they seem to have discontinued this after a time. The simultaneous campaigns of Jesus and John are thus described: "After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near to Salim, because there was much water there" (John 3:22, 23).

John’s Baptism and the Ministry of Jesus

The message of Jesus in the early stage of the Galilean campaign continued the proclamation of repentance, and the near approach of the kingdom just as John had proclaimed. To this Jesus began to add an unfolding of the gospel (Matt. 4:17; Mark 1:14; Luke 4:15-19, 43, 44). In the Judaean ministry, which preceded this, His message was doubtless the same. It was (luring this campaign that He joined John in practicing the baptism which John had inaugurated. The great extent of this ministry, as well as the fact that Jesus concentrated on preaching and had His disciples do the baptizing, is seen in the following passage: "When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples), he left Judaea, and departed again into Galilee" (John 4:1-3). Between these two passages is recorded John the Baptist’s comments on a controversy between John’s disciples and a Jew "about purifying," which evidently was a discussion as to the character and purpose of John’s baptism, and as to the fact that Jesus was attracting more disciples than John.

John’s Baptism Discontinued

Shortly after this, John was cast into prison, and his disciples seem to have abandoned any further public ministry and to have given themselves to the task of comforting their imprisoned leader. Jesus and His disciples likewise ceased the practice of John’s baptism as Jesus plunged into the hectic days of His great campaign in Galilee. When John was beheaded, his disciples came to Jesus and his movement was completely superseded by that of Jesus. Sporadic efforts of isolated and uninformed followers of John may have caused the baptism of John to be continued in some fashion after this. This is suggested in Acts 19:1-7, where Paul found twelve men in Ephesus who were disciples of John the Baptist, and, after giving them further instruction, baptized them with Christian baptism. We do not know who had baptized these men. The fact that Apollos had been preaching the gospel of Jesus at Ephesus, but was in ignorance as to the difference between John’s baptism and Christian baptism until further instructed by Aquila and Priscilla, suggests that he may have been the preacher who administered the baptism of John to these twelve men (Acts 18:24-28). The fact that they had never received the Holy Spirit, and that they had not been baptized in the name of Jesus, and that John’s baptism was preparatory to the coming of Christ, is emphasized by Paul (Acts 19:2-5).

Purpose of John’s Baptism

One phase of John’s baptism is still under considerable discussion. Did it, when preceded by a spiritual reformation, have a part in the procuring of forgiveness, or was it only unto repentance? Matthew says: "They were baptized by him in the river Jordan, confessing their sins" (Matt. 3:6). Mark uses the same phrase, and also "baptism of repentance unto the remission of sins" (Mark 1:4, 5). Luke uses the latter phrase (Luke 3:3). Paul says: "John baptized with the baptism of repentance, saying unto the people that they should believe on him who should come after him, that is, on Jesus" (Acts 19:4). Some hold that the connection between repentance and forgiveness is inseparable, and, if it was a baptism unto repentance, then it must have been a baptism unto forgiveness of sins. But it is plain that there could be no forgiveness of sins without the death of Christ and the fulfillment of His ministry. John’s baptism was a baptism of preparation for the coming of Christ, and was to bring the whole nation to repent and change its life in order to be ready for the Christ. As far as individual forgiveness of sin is concerned, it was like the sacrifices in the temple which looked forward to the complete forgiveness in Christ. They, too, were for the forgiveness of sin," but the final redemption of the Jews from their sins awaited the fulfillment of God’s plan of salvation for man unfolded in the death of Jesus.

Responsibility on Basis of Opportunity

The situation of Jews who obeyed John’s baptism, and died before the proclamation of the full gospel and the institution of Christian baptism at Pentecost, is exactly parallel to the situation of those who obeyed any preceding phase of the Old Testament dispensation: they were responsible only for the light they had. From the fire which Abel obediently lighted on the altar of sacrifice (Heb. 11:4), on through the increasing light of the revelations and commandments offered during the Old Testament period, in every case the people were expected to be obedient to the revelation granted. The program and institutions continually pointed forward to Christ, and to the actual and final redemption to be achieved by Him.

Christian Baptism Contrasted with John’s Baptism

Those, however, who heard Peter on the day of Pentecost were not instructed at the close of the sermon to divide themselves into two groups: those who had already been baptized by John and did not need the baptism which Peter proclaimed, and those who had never been baptized by John’s baptism and hence needed to obey this command of the Christian gospel. The great multitude who heard Peter preach must have contained both those who had yielded to John’s preaching and those who had never heard him. No distinction was made between them; the same command was given to all (Acts 2:38). The baptism of John had prepared the hearts of the people for the coming of Christ, but it was not parallel to or a substitute for Christian baptism.

The following series of parallels states the difference between John’s baptism and Christian baptism:

John’s baptism was preceded by repentance. (Belief in God is, of course, implied in this.) Christian baptism demands explicit faith in Jesus as Son of God and Saviour, as well as repentance.

John’s baptism was on the general authority of God—no known formula. Christian baptism is in the name of Father, Son, and Holy Spirit.

John’s baptism was a temporary measure, preparing for the appearance of Christ. Christian baptism is permanent, remaining in force to the end of time.

John’s baptism was for the Jews only. Christian baptism is universal—"all the nations" and "every creature."

John’s baptism was in preparation for the coming kingdom. Christian baptism inducts one into this kingdom, into Christ.

John’s baptism was unto repentance, to produce a reformation so that those baptized should be ready to accept the supreme blessings at Christ’s hands. Christian baptism is "for the remission of your sins."

John’s baptism was not connected with the gift of the Holy Spirit. The descent of the Spirit on Jesus at His baptism was unique, but suggestive of the coming of the Spirit into the heart of the Christian when he is baptized into Christ. Christian baptism is followed by the gift of the Holy Spirit.

Were the Apostles Baptized?

A related question, arising from the text that represents the disciples of Jesus as continuing John’s baptism under Jesus’ supervision, is whether these apostles themselves were ever baptized with Christian baptism. They had evidently received John’s baptism at his hands and now were practicing it. But there is no record of their receiving Christian baptism before they began to administer it on Pentecost. Some would draw the conclusion that baptism is inconsequential—a sort of unnecessary appendage to Christianity—if the apostles themselves were not baptized with Christian baptism; this, too, in the face of the solemn commission of Jesus and teeming references in Acts and the Epistles. In the following keen paragraphs, Alexander Campbell shows that the apostles were commanded of God to inaugurate Christ’s ordinance of baptism, and that they therefore were not subject to it themselves: "Who says John’s baptism is identical with Christian baptism? Who teaches so? They are indeed much more nearly identical than the Jewish and Christian religions. They are, however, precisely identical in two or three grand points. First, the action in both is immersion in water. Second, the subject of both is a professed believer and reformer. Third, in the intention of the subject—his reformation of life, his subordination to law—in all these they are similar, and identical. There are some points, however, in which they are not identical. John’s baptism was not administered in the name of the Father, Son, and Holy Spirit. This revelation was not yet given; nor were the facts believed in both cases the same. The Messiah and His kingdom were coming in the first. They have come in the second.

Was John Baptized?

"My friend asks me who baptized those in the previous—the intercalary—dispensation. Who baptized John? Who baptized the first Baptist? Should I not be able to show who baptized these, what then? What will the gentleman infer from our ignorance in this case? Are we to infer that they never were baptized? What does that prove or disprove? No person who, in any age, sets up an institution, was himself a subject of it. An executor was to be appointed. When a person is appointed by God to set up an institution, he is not himself to be regarded as a subject of that institution. In the style of Mr. B., we might ask: Who consecrated Moses? Who put the miter upon the head of Aaron? Who poured the consecration oil upon his head? Who anointed Melchizedek? What a sage question! Who married Adam? The gentleman will find a satisfactory answer to his difficulties in these cases.

"Who baptized John? God bade him baptize. My friend asks, ‘Was he in the Christian church?’ No; because there was no Christian church at that time. The Messiah was not yet slain—the corner stone was not yet laid. Meantime, I ask: What was John to do? What was Jesus to do? What were the holy twelve to do? They were to prepare a people for the new institution: some stones must be quarried out; some materials for the building must be gathered. The proper time and place for erecting the building was ordained by God Himself. The twelve were baptized by John; they were amongst those prepared for the Messiah’s kingdom. Some one must commence the institution, there must be some one to commence Christian baptism: that could not be done till Jesus had died, was buried, and rose again: because Christians are said to be baptized into His death, they are said to be buried with Him, and to rise with Him...

"They began to immerse into Christ on the day of Pentecost. Those prepared for the kingdom of heaven, and commissioned by the Messiah, had the same authority to administer baptism that John the Baptist had; the same divine warrant from the great King. Read the commission; will not that suffice?" (Campbell-Rice Debate, p 256).

Baptism Unique and Profoundly Significant

John’s baptism was new and startling. Nothing like it had been practiced in the Old Testament. Men had been commanded to immerse themselves, but the institution John promulgated was different. The complete dedication of the individual to John’s great movement of preparation for the coming of the Messiah was solemnly and beautifully shown in the act. The people were prepared for the more profound significance of the act of obedience to Christ in baptism

"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.

The matter of purifying was important to the Jews (Mark 7:1-23).

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!).

His response incorporates four ideas:

1. God is in charge, not man (vs. 27).

2. All work is significant, but only one work is preeminent (vs. 28).

3. Joy comes from being obedient, not from getting glory (vs. 29).

4. Humility calls attention to Christ, not self (vs. 30).

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."

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 lovers were together.

He did not begrudge the bridegroom the bride. He knew that his only task had been to bring bride and bridegroom together. And when that task was done he willingly and gladly faded out of the picture.

John the Baptist had the task of bringing Christ and Israel together; to arrange the marriage between Christ the bridegroom and Israel the bride. That task completed he was happy to fade into obscurity for his work was done.

It was not with envy that he said that Jesus must increase and he must decrease—it was with joy. It may be that sometimes we would do well to remember that it is not to ourselves we must try to attach people; it is to Jesus Christ! It is not for ourselves we seek the loyalty of men; it is for him.

"The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. {32} He testifies to what he has seen and heard, but no one accepts his testimony. {33} The man who has accepted it has certified that God is truthful. {34} For the one whom God has sent speaks the words of God, for God gives the Spirit without limit."

Once again, John’s theology of Jesus astounds us (vv. 31-36). Here we have a fully developed understanding of Jesus’ divinity and sonship, as well as obedient faith in response to him.

This section presents another difficulty for us: is John the gospel writer speaking or John the Baptist? They are most likely the words of John, the evangelist...but they are inspired words, so it doesn't really matter!

The emphasis is on witness ("testimony"), one of the key subjects in this gospel. The Greek word translated "witness" or "testimony" is used 47 times.

John bore witness to Jesus (1:7; 5:33), but Jesus was also a witness to the truth. Why should we heed His witness? For several reasons.

He begins by asserting the supremacy of Jesus. If we want information about Jesus, we will get it from the Son of God...the One who comes from heaven.

When Jesus speaks about God, it is no carried story, no second-hand tale, no information from a secondary source---he tells us that which he himself has seen and heard!

It was this claim that the Jews disputed, because they knew it was His claim that He was God (6:38-42). Since Jesus came from heaven, He represents the Father; and to reject His witness is to reject the Father (5:23).

To put it very simply, because Jesus alone knows God, he alone can give us the facts about God, and these facts are the gospel. And we can believe what Jesus says because on Him God poured out the Spirit in full measure, keeping nothing back. God sent Him; God gave Him the Word; and God gave Him the Spirit! What a commissioning!

Even the Jews themselves said that the prophets received from God a certain measure of the Spirit.

In Hebrew thought the Spirit of God had two functions:

1. the Spirit revealed God's truth to men

2. the Spirit enabled men to recognize and understand that truth when it came to them

So to say that the Spirit was on Jesus in the completest possible way is to say that He perfectly knew and perfectly understood the truth of God. To listen to Jesus is to listen to the very voice of God!

"The Father loves the Son and has placed everything in his hands. {36} Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him.""

Finally, John sets again before men the eternal choice--life or death. All through history this choice had been set before Israel.

Deuteronomy 30:15-20: "See, I set before you today life and prosperity, death and destruction. {16} For I command you today to love the LORD your God, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess. {17} But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, {18} I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess. {19} This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live {20} and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob."

The challenge was reiterated by Joshua: Joshua 24:15: "But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your forefathers served beyond the River, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the LORD."

It has been said that all life concentrates upon a man at the crossroads. Once again John returns to his favorite thought. What matters is a man's reaction to Christ. If that reaction be love and longing, that man will know life. If it be indifference or hostility, that man will know death.

The only alternative to believing Christ is rejection. There is no middle-of-the-road policy...either obey or disobey.

2 Thess. 1:8-9: "He will punish those who do not know God and do not obey the gospel of our Lord Jesus. {9} They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power."

Verse 36 summarizes the whole chapter: "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him."

1. It is a living relationship.

It begins with a new birth. And when it occurs, we share His very life and become children in the family of God.

2. It is a loving relationship.

He is the Bridegroom and we are a part of the bride.

3. It is a learning relationship.

He is a faithful Witness who shares God's truths with us. What a delight it is to receive His Word, meditate on it, and make it part of our lives!

JOHN 3 in review

This is perhaps the most important chapter in John’s Gospel, for it deals with the subject of the new birth. Some religious groups have so confused this subject that many average church members, let alone religious leaders like Nicodemus, have no idea what it means to be born again.

A. It is necessary to see (experience) the kingdom of God (v. 3).

Nicodemus was a moral, religious man, one of the chief teachers (rulers) of the Jews, yet he did not understand the truth about the new birth. Spiritual truths cannot be grasped by the carnal mind of sinful man (see 1 Cor. 2:10-14). Nicodemus came "by night," a symbol of the unsaved man; he is "in the dark" spiritually (see Eph. 4:18 and 2 Cor. 4:3-6). Being religious and moral does not make a man fit for heaven; he must be born again, that is, born from above.

Nicodemus confused the spiritual and the physical (see v. 4). He thought in terms of physical birth, while Christ was talking about a spiritual birth.

B. It is necessary to enter the kingdom of God (v. 5).

By "the kingdom of God" Jesus did not mean an earthly political kingdom. Paul described the kingdom of God in Rom. 14:17. When a sinner trusts Christ and is baptized "into Christ," he or she enters God’s kingdom and family.

Like most of his Jewish friends, Nicodemus thought that being born a Jew, and living according to the Law, would satisfy God (see Matt. 3:7-12; John 8:33-39). Ever since Adam’s sin in Gen. 3, all men have been born outside paradise. Only by being born again can we enter the kingdom of God.

A. The new birth is a spiritual birth (vv. 6-7).

That which is born of the flesh is flesh, always will be flesh, and is under the wrath of God. That which is born of the Spirit is Spirit and is eternal. You cannot produce a spiritual birth with physical means. The new birth can only be produced by spiritual means. What are these means? The Spirit of God (John 3:6 and 6:63), and the Word of God (1 Peter 1:23; James 1:18). A person is born again when the Spirit of God uses the Word of God to produce faith and impart the new nature when the person believes and is baptized. The Spirit usually uses a believer to give the Word to another person (see 1 Cor. 4:15), but only the Spirit can impart life.

B. It is a mysterious birth (vv. 8-10).

No one can explain the wind, and no one can explain the working of the Spirit. Both the Spirit and the believer are like the wind. Nicodemus, instructed in the Law, should have known the truth of the renewing work of the Spirit. See Ezek. 37.

C. It is a real birth (vv. 11-13).

Many things are mysterious but still real. Jesus assures Nicodemus that the new birth is not a fantasy, it is a reality. If a person will but believe Christ’s words and receive Him by faith that leads to baptism, he or she will discover how real and wonderful the new birth is.

A. Christ had to die (vv. 14-17).

Christ again refers Nicodemus to the OT, this time Num. 21, the account of the brazen serpent. The serpents were biting the Jews and killing them, and the strange solution to the problem was found when Moses made a serpent of brass! Looking to the serpent in faith brought healing.

In like manner, Christ was made sin for us, for it was sin that was killing us. As we look to Christ by faith, we are saved. Brass symbolizes judgment, and Christ experienced our judgment when He was lifted up on the cross. Christ had to die before men could be born again; His death brings life. What a paradox!

B. Sinners have to believe (vv. 18-21).

Faith in Christ is the only means of salvation. God’s command to Moses in Num. 21 was not that he kill the snakes, make a salve for the wounds, or try to protect the Jews from being bitten. It was that he lift up the brazen serpent and tell men to look by faith. Not to look meant condemnation; faith meant salvation.

John here goes back to 1:4-13, the symbolism of light and life, darkness and death. Sinners not only live in darkness, but they love the darkness, and refuse to come to the light where their sins will be exposed and can be forgiven.

IV. The Confusion about the New Birth (3:22-36)

Verse 25 can be translated: "There arose a question between some of John’s disciples and a Jew concerning ceremonial purification" (emphasis mine). Could this Jew have been Nicodemus, still searching after truth? Like many people today, Nicodemus was confused about baptism and religious ceremonies.

It is evident (at least we think so) that Nicodemus came "out of the dark" and finally became a Christian. Here in John 3, we see Nicodemus in the darkness of confusion; in John 7:45-53, we see him in the dawn of conviction, willing to give Christ a fair hearing; and in John 19:38-42, we see Nicodemus in the daylight of confession, openly identifying himself with Christ.

(Mt 4:12; Mk 1:14a; Lk 3:19-20; 4:14a; Jn 4:1-4)

This brief section is transitional. It bridges two of Jesus’ earliest encounters—Nicodemus, the mature, educated, respected leader; and the Samaritan woman, the sinful, uneducated, foreign outsider. In the midst of such great contrast, Jesus is the golden thread that holds them together. They both needed him most of all.

Moreover, this brief text moves the entire gospel narrative: (a) From emphasis on John to Jesus, (b) from ministry in Judea to Galilee, (c) from opposition of John to opposition to Jesus, (d) from Jesus’ nascent ministry to his full popularity. It is a pivotal text. It is so significant that it marks the beginning of Jesus’ major ministry (Lk 23:5; Acts 10:37).

Mt 4:12 with Lk 4:14a -- ¹²When Jesus heard that John had been put in prison, he returned to Galilee [in the power of the Spirit^LK].

Jesus has to move from Judea to Galilee for a number of reasons. First, John’s arrest closes his public ministry which is estimated at fourteen to eighteen months. But it also creates a danger for Jesus because of his close association with John. They are relatives, a mere six months apart in age. John has identified Jesus as the reason for his ministry. They have close "professional" ties. Furthermore, they are both practicing immersion of the same nature and preaching the same doctrine—repentance and the kingdom of God. They are two peas in a pod. Thus, Jesus flees in order to avoid a premature arrest by Herod (which later proved to be a very real danger, cf. Lk 13:31-32). But there is more to it than this. John is preaching in Salim and Aenon. Although neither site can be identified with precision, they were somewhere on the border of Samaria and Galilee. Thus, Jesus is working in southern Palestine while John concentrates on middle/upper Palestine. When John is arrested he leaves a spiritual vacuum in the area which was most open to the preaching of the kingdom. Jesus would more than fill the void left by John.

Second, Jesus was apparently guided by the Holy Spirit. Luke 4:14 says that "Jesus returned in the power of the Spirit." He understands the divine timing involved in his ministry (Jn 10:18; 13:1; 14:31). He is also aware that he is fulfilling God’s predetermined plan (Jn 2:4; 7:30; 8:20; 12:23). We also remember that Galilee had been prophetically identified as the place of Jesus’ ministry (Isa 9:1-2; Mt 4:14-16).

Last modified: April 18, 2006