Chapter 3

1 Christ teacheth Nicodemus the necessity of regeneration. 14 Of faith in his death. 16 The great love of God towards the world. 18 Condemnation for unbelief. 23 The baptism, witness, and doctrine of John concerning Christ.

1. Nicodemus. [Discussion With Nicodemus, John 3:1–21. See Judean Ministry from First Passover A.D. 28; The Ministry of Our Lord.] A Greek name meaning “conqueror of the people.” By NT times many Jews had adopted Greek names. The disciples Andrew, Philip, Didymus, and Alphaeus bore such names. Nicodemus was a man of wealth, a Pharisee, and a member of the national council, the Sanhedrin.

The chapter division obscures the relationship of the narrative of ch. 3 to the closing verses of ch. 2. The interview with Nicodemus illustrates the statement of ch. 2:25, that Jesus “knew what was in man” (see on ch. 3:3). He recognized in this leader a sincere seeker for truth, one to whom He could “commit” a clearer and more complete knowledge of His mission than He could to most men (ch. 2:24). Nicodemus was a noteworthy exception to the general principle stated in ch. 2:24, 25. Thus, at the very beginning of His public ministry, Jesus won a friend whose influence providentially thwarted the plans of the leaders to bring His labors to an untimely close (see ch. 7:50, 51; cf. ch. 19:39; DA 176, 460).

A ruler. That is, a member of the Sanhedrin (see p. 67).

The Jews. See on ch. 1:19.

2. Came to Jesus. This visit took place on the Mount of Olives (DA 168; cf. pp. 685, 686), probably not long after the First Cleansing of the Temple, recorded in ch. 2:13–17. Nicodemus had witnessed that dramatic incident (see DA 168), and had no doubt heard Jesus and witnessed some of His miracles (ch. 2:23). He certainly shared with other Jews the hope for a political Messiah who would free the nation from the shackles of Rome (see on Luke 4:19), and must have been perplexed as Jesus explained the spiritual nature of His kingdom. Nicodemus was cautious by nature, and did not openly declare himself a follower of the humble Nazarene until after the crucifixion (John 19:39; cf. DA 177). The seed planted upon this occasion fell on fertile ground, eventually to bring forth a bountiful harvest.

By night. Aware of the attitude of the leaders generally toward Jesus, Nicodemus considered it wise not to compromise his reputation or position by letting it be known that he took Jesus seriously enough to seek a personal interview with Him. This precaution lent weight to Nicodemus’ efforts to divert the leaders from their purpose to arrest Jesus.

Rabbi. See on ch. 1:38.

We know. Nicodemus was satisfied with the evidence of divine approval apparent in Jesus’ words and works. The other leaders enjoyed equal opportunity to observe and consider the nature of Jesus’ credentials (see ch. 2:18–20), and no doubt knew as well as Nicodemus the conclusion to which the evidence pointed, but pride and perversity of heart prevented them from acknowledging its validity as Nicodemus did. He was one of the “many” of ch. 2:23 who “believed.”

A teacher. Gr. didaskalos (see on ch. 1:38), a title of respect. Nicodemus was himself a “master [didaskalos] of Israel” (ch. 3:10), yet was willing to accept Jesus—who had no formal education and no official permission to teach—as his equal. The only explanation of this visit is that he sensed in his own heart the fact that Jesus was more than simply a teacher. At first, however, pride kept him from revealing his inmost thought, that Jesus might be the Messiah. But when his reaction is contrasted with that of the other leaders of the nation, the extent to which his ardent desire for truth overcame pride is surprising.

From God. These words are in the emphatic position in Greek. By them Nicodemus acknowledged that the miracles of Jesus constituted credentials of more than human authority.

No man. The miracles (see ch. 2:23) constituted evidence of divine power that could not be gainsaid. Upon later occasions Jesus directed the attention of the Jewish leaders to the significance of His miracles as attesting His divine mission (see chs. 5:36; 10:38; cf. DA 406; Vol. 5, p. 209).

That thou doest. The personal pronoun “thou” is emphatic. The miracles of Jesus differed from those of other men; they gave evidence of being genuine.

Except God be with him. The miracles attested to divine approval and recognition. Nicodemus followed the evidence through to its logical conclusion.

3. Verily, verily. See on ch. 1:51. Jesus disregarded the proffered compliment and directed His reply to the unspoken appeal for truth implicit in the fact that Nicodemus had sought Him out for a private interview.

Again. Gr. anoµthen, which elsewhere in John means “from above” (chs. 3:31; 19:11; etc.). The word may properly be used in either sense, and it is not certain which meaning Jesus intended here. It is clear that Nicodemus understood it in the sense of “again” (v. 4), but Jesus probably meant “from above,” the sense in which anoµthen is used later in the same chapter (v. 31). To be sure, the birth Jesus here refers to is a second birth, but it is not a repetition of the first birth, as the translation “again” might imply.

According to Jewish theology, to be born a son of Abraham was almost certainly a guarantee of admission into the kingdom of heaven (ch. 8:33). But in order to be saved, non-Jews must become sons of Abraham by adoption. It would not have startled Nicodemus to hear Jesus affirm that non-Jews must be “born again” in order to “see the kingdom of God,” but the idea that he, a circumspect Jew, stood outside the circle of salvation was a new and disturbing thought. Two and a half years later (ch. 8:39) Jesus explicitly declared that descent from Abraham is to be reckoned by moral likeness rather than by physical relationship. Compare Paul’s teachings on the same point (Rom. 2:28, 29; 9:6, 7; 10:12, 13; Gal. 3:9, 28, 29; etc.). Conversion and birth are alike in that both mark the beginning of new life (see on John 1:13; Rom. 6:3–6; 2 Cor. 5:17; cf. Eph. 4:22–24; Col. 3:9–11).

See. That is, “enter into” (v. 5).

The kingdom of God. Jesus here refers primarily to His spiritual kingdom, the kingdom of divine grace (see on Matt. 4:17; 5:2).

4. Can he enter? Nicodemus knew that Jesus did not speak of physical rebirth, and his response does not imply that he actually thought so. He simply acknowledges the impossibility. But the alternative conclusion appears to him to be equally incredible—the idea that he, a devout Jew, stands in need of the experience Jesus mentions. He faces a dilemma, unable to accept the first alternative and unwilling to accept the other.

5. Verily, verily. See on Matt. 5:18; John 1:51.

Water and of the Spirit. Jesus now explains what it means to be “born from above” (see on ch. 1:12, 13). The reference to “water” is a clear allusion to water baptism, which was administered to Jewish proselytes and was practiced by the Essenes (see pp. 63, 91). Furthermore, for many months John had been baptizing his fellow Jews in the river Jordan (Matt. 3:5, 6, 11). Yet the Pharisees, who affected a superior degree of righteousness, refused baptism (Luke 7:30) because John made it the symbol of repentance (see on Matt. 3:6). Nicodemus had doubtless listened to John, and may have heard his statements about baptism with water (John 1:26) and with the Holy Ghost (v. 33). Nicodemus anticipated admission into the kingdom of God as a natural-born, devout Jew, but Jesus declared that anything less than a complete transformation of the life by the power of the Holy Spirit was inadequate. See on Rom. 6:3–6.

To be “born of water and of the Spirit” is equivalent to being “born again,” that is, “from above” (see on John 3:3). Those who are born from above have God as their Father and resemble Him in character (see 1 John 3:1–3; cf. John 8:39, 44). Hencefoth, they aspire, by the grace of Christ, to live above sin (Rom. 6:12–16) and do not yield their wills to commit sin (1 John 3:9; 5:18).

6. Born of the flesh. That is, by natural birth (see ch. 1:13). The principle in the natural world, that all living things reproduce “after their kind” (Gen. 1:21), is equally true in the spiritual world. In the NT “flesh” and “Spirit” are opposites, and represent two antithetical and exclusive planes of existence. Compare Rom. 6:12–18.

8. Wind. Gr. pneuma, “spirit,” “breath,” “wind.” Here the latter meaning is obviously intended.

So is every one. Like the wind, the new birth is invisible. The argument that because the new birth is not apparent to the natural eyesight it is therefore a figment of the imagination, is no more valid than it would be if used of the wind. In each case judgment is to be based on the effects produced.

10. A master of Israel. Literally, “the teacher of Israel.” Nicodemus was personally perplexed by things he should have been teaching to others.

11. Verily, verily. See on Matt. 5:18; John 1:51.

We speak. Jesus momentarily speaks in the plural, perhaps because He is stating a general principle, one true both of Himself and of Nicodemus. What Nicodemus had said (v. 9) made evident that, for “a master of Israel” (v. 10), he did not know very much. Nicodemus’ statements and questions reveal that he does not know. His knowledge of salvation was only theoretical, and was based on a false theory at that. If Nicodemus had experienced the new birth, he would not only understand it himself, but be able to speak intelligently of it to others. Some suggest that by “we” Jesus refers to the members of the Godhead.

Ye receive not. If he persists in misunderstanding whereof Jesus speaks, Nicodemus will class himself with the perverse souls of ch. 1:11, who “received him not.”

12. Earthly things. The distinction here between “earthly things” and “heavenly things” is not altogether clear. Perhaps by “earthly things” Jesus refers to elementary principles of salvation, such as the new birth. In contrast, “heavenly things” would be the deeper mysteries of God into which, perhaps, only a teacher in Israel might be expected to have insight. Nicodemus was still struggling away with the elementary principles and altogether unprepared to discuss more profound truths (cf. 1 Cor. 3:1, 2; Heb. 5:12–14).

13. No man. No man can speak with authority about “heavenly things” unless he has been in heaven (cf. v. 11). Men discern the secrets of heaven only by revelation, never by speculating about them.

Ascended up to heaven. That is, no human being has gone to heaven to learn of “heavenly things” (v. 12). Only the Son of man, who came from heaven, has ever been there, and He alone can reveal them. There is no reference here to Christ’s ascension to heaven following the resurrection.

Came down from heaven. Compare ch. 6:33, 38, 41, 42, 50, 51, 58; see on ch. 1:14.

Son of man. Jesus’ characteristic title for Himself, use of which here is evidence that Jesus is still speaking. See on Mark. 2:10.

Which is in heaven. Important textual evidence may be cited (cf. p. 146) for the omission of this clause. If retained, it refers to the timeless existence of Jesus in heaven, His permanent abode. Possibly, however, the phrase was added by a later scribe, and thus at a time when Jesus was once more “in heaven.”

14. The serpent. See on Num. 21:6–9.

Even so. In the wilderness the earnest gaze of faith brought healing. “Even so” faith in the infinite sacrifice of Calvary brings healing from the ravages of sin. On His last day of teaching in the Temple Jesus declared, “I, if I be lifted up from the earth, will draw all men unto me” (ch. 12:32). In John the expression “lifted up” always refers to the crucifixion (see chs. 8:28; 12:34; etc.). The gospel record cites no other instance at this early period of His ministry upon which Jesus revealed the profound truth here told to Nicodemus. As he saw Jesus hanging on the cross Nicodemus must have remembered vividly the figure of Moses lifting up the serpent in the wilderness, and Jesus’ words about His being “lifted up.” But this event, which blasted the hopes of the disciples, convinced Nicodemus of the divinity of the Son of God (DA 775, 776). Of the Synoptics, only Matthew (ch. 20:19) quotes Jesus foretelling His death by crucifixion.

Must. Or, “it is necessary that.” Wherever Jesus uses this word in reference to Himself (see chs. 9:4; 10:16; 12:34; cf. ch. 20:9) He affirms the divine necessity that brought Him to this earth for the accomplishment of the plan of salvation. See on Luke 2:49.

Most commentators hold that the words of Jesus close with v. 15, and that beginning with v. 16 we have the comments of the evangelist.

15. Believeth. See on chs. 1:12; 3:16.

Should not perish. Textual evidence favors (cf. p. 146) the omission of these words in v. 15, but attests them in v. 16.

16. God so loved. The English word “love” is altogether inadequate to express the depth of solicitous interest expressed by the Greek words agapeµ, “love,” and agapaoµ, “to love” (see on Matt. 5:43). Love is the pre-eminent attribute of the Creator with respect to His creatures. It is the controlling force in divine government. “God is love” (1 John 4:8).

John speaks of himself as “that disciple whom Jesus loved” (ch. 21:7; cf. chs. 13:23; 19:26; 20:2; 21:20), that is, loved pre-eminently. The reason was simply that John, more than any of his fellow disciples, submitted to the influence of the perfect life of Jesus and eventually came to understand and reflect the perfection of that life more fully than they (see pp. 891, 892). John was thus better qualified than the other disciples to appreciate the magnitude of divine love and to explain it to his fellow men. This he attempts to do in ch. 3:16—“God so loved.” In 1 John 3:1 he exclaims again, “Behold, what manner of love the Father hath bestowed upon us.” Words fail him to express the depth of that eternal, changeless love, and John simply invites men to “behold” it. The supreme expression of divine love is the Father’s gift of His own Son (John 3:16), through whom it becomes possible for us to be “called the sons of God” (1 John 3:1). “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13).

The world. Gr. kosmos, the world as a created, organized entity (see on Matt. 4:8). God’s love embraces all mankind, but directly benefits only those who respond to it (see on John 1:12). Love requires reciprocity in order to be fully effective. But significantly, God’s love embraces those who reject it as well as those who accept it. None of the lost can accuse God of not loving them. To assert that God has predestined certain persons to be lost irrespective of their own choice in the matter is to say that He hates them. It is to stigmatize Him as unjust and place upon Him the blame for their fate. See Rom. 5:8; 2 Cor. 5:19; see on John 3:17–20.

That he gave. Love is genuine only when it is in action. God’s love for sinners led Him to give all that He had for their salvation (see Rom. 5:8). It is the essence of love to sacrifice self for others; selfishness is the antithesis of love.

His only begotten Son. Literally, “his only Son” (see Additional Note on Chapter 1; see on Luke 1:35; John 1:14).

Whosoever. There are no limits to the love of God. There are none to whom He arbitrarily refuses the benefits of saving grace. There is but one condition—belief in, and willing cooperation with, Christ. See on ch. 1:12. It is God’s goodness that leads men to repentance (Rom. 2:4). It is the sunshine of His love that melts hard hearts, brings back the lost, and makes sinners into saints.

Believeth. See on ch. 1:12.

Perish. Gr. apollumi, “to utterly destroy,” “to blot out,” “to vanish into nothingness.” “The wages of sin is death” (Rom. 6:23). The opposite of “everlasting life” is not everlasting misery, but eternal annihilation, everlasting death. Sin has within itself the seeds of dissolution. Death ensues, not simply because God wills it, but because the sinner chooses to separate himself from God, the source of life.

Everlasting life. Gr. zoµeµ aioµnios. In John the adjective aioµnios, “everlasting,” appears only with the word zoµeµ, “life” (chs. 3:15, 16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2, 3). For the meaning of zoµeµ see on ch. 1:4, and of aioµnios, see on Matt. 25:41. The Greek of John 3:16 reads literally, “might keep on having everlasting life.” “Everlasting life” is life that lasts forever, life that has no end. It becomes possible only through unbroken connection with the Source of all life.

In 1 John 5:11 the evangelist stresses the fact that God has “given to us eternal life [zoµeµn aioµnion].” The gift of everlasting life was made when God gave the unspeakable gift of His only Son. It is the privilege of the sincere Christian to rejoice that he has “everlasting life” now, as a gift of God, and “this life is in his Son” (1 John 5:11; cf. ch. 3:2). “He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:12). The possession of everlasting life is conditional upon Christ’s abiding in the heart by faith. He who believes has everlasting life, and has “passed from death unto life” (see on John 5:24, 25; 6:54; 8:51).

17. God sent. Equivalent to “God … gave” (John 3:16; cf. Matt. 15:24; Mark 9:37; Luke 4:18, 43). John is not here concerned with the theological relationship between the One sent and the One who sent Him, but rather with the purpose of the sending (see on Matt. 1:23). The sending of Jesus implies neither superiority in the Sender nor inferiority in the One sent. Throughout eternity past Christ was “equal with God” (Ev 615; see on John 1:1).

His Son. See on Luke 1:35; John 1:14.

Into the world. That is, at the incarnation (see on ch. 1:14).

To condemn the world. John hastens to explain (vs. 18, 19) that those who do not believe in the Son are “condemned already,” simply because they refuse to believe. God’s purpose in sending His Son into the world is to save the world. If, because of the coming of the Saviour, some men incur condemnation, God cannot be blamed. Condemnation results, not from the coming of the true Light (see on ch. 1:4–9), from men deliberately turning from the Light because of a preference for darkness. The Jews thought of the Messiah coming as a judge to condemn unbelievers (see on Luke 4:19), and of the angels rejoicing over the destruction of the lost (see on ch. 15:7). But Christ came not to condemn the world, as it deserved, but to save it (cf. DA 25).

Through him. See on Matt. 1:21; Luke 19:10. God willed that all men should be saved, and by the great gift of His Son provided for their salvation. But the will of God must be confirmed by the will of each individual man in order that it may become effective for him. Salvation is only for those who believe and receive Christ (see on John 1:12; 3:16).

18. Condemned already. As those who believe in Christ are justified by virtue of their faith in Him, so those who do not believe are automatically condemned because of their lack of faith. That some should reject Christ was never the Father’s will, and those who do so thereby bring judgment upon themselves. It is the absence of saving faith that results in condemnation. “Whatsoever is not of faith is sin” (Rom. 14:23). This condemnation was not the object of the Saviour’s coming into the world, but for those who do not believe it is one inevitable result of His coming. God has predetermined that those who believe shall be saved and that those who do not believe shall be lost, but He has left it to every man to choose whether or not to believe. In this sense the case of every believer and every unbeliever, every saint and every sinner, was settled when the plan of salvation was first laid, but it was left to every individual to choose whether he would be a saint or a sinner. This is Bible predestination. In the final judgment, sentence will be passed on men individually, as, long ago, it was passed on them collectively. See on John 3:19; 5:29; Eph. 1:3–12.

The name. See on ch. 1:12.

Only begotten. See on ch. 1:14.

Son of God. See Additional Note on Chapter 1; see on Luke 1:35.

19. Condemnation. Gr. krisis, the process of judging, not krima, the sentence, or the result, of judging.

Light is come. See on ch. 1:4, 5, 9. Here John explains how condemnation comes upon men. It is not because God has willed that some men be lost (see on ch. 3:18), but because some men have preferred darkness to light. The sentence is not arbitrary, but the inevitable result of the law that “the wages of sin is death” (Rom. 6:23). Every man’s fate is determined by his own reaction to the light. While men remain unenlightened there is no condemnation (Ps. 87:4, 6; Eze. 3:18–21; 18:2–32; 33:12–20; Luke 23:34; John 15:22; Rom. 7:7, 9; 1 Tim. 1:13), but when the light of truth shines into their hearts “they have no cloke for their sin” (John 15:22). Men who are unwilling to give up their evil ways prefer darkness, and in so doing blind themselves to the light (2 Cor. 4:4). On the other hand, Jesus has promised that those who choose to follow Him “shall not walk in darkness” (John 8:12) and that no one shall be able to “pluck” them out of His hand (ch. 10:28).

20. Hateth the light. Only one who hates the light of truth will be blinded by the evil one (see on v. 19). He avoids the light for the same reason that a thief avoids a policeman.

21. Doeth truth. That is, earnestly longs for the principles of truth to become more fully operative in his life. With Paul, such a person acknowledges that in himself “dwelleth no good thing” (Rom. 7:18), and that credit for a victorious life belongs to God, who has made it possible through Jesus Christ (Rom. 8:1–4; 1 Cor. 15:57; Gal. 2:20). See on Matt. 5:48.

22. After these things. [Ministry in Judea, John 3:22–36. See Retirement from Public Ministry; The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, The Ministry of Our Lord.] Gr. meta tauta, a common transitional phrase (see chs. 5:1; 6:1; 7:1). “These things,” the events of chs. 2:13 to 3:21, took place at the Passover of a.d. 28 or soon thereafter.

His disciples. John, Andrew, Peter, Philip, and Nathanael (see ch. 1:40–45).

Into the land of Judжa. The events of chs. 2:13 to 3:21 occurred in or near Jerusalem. From Jerusalem, Jesus now extended His ministry to the towns and villages of Judea, where He labored for a period of some eight months, from about April to December of the year a.d. 28 (see The Duration of Christ’s Ministry, Opening of the Galilean Ministry, The Ministry of Our Lord; see Additional Note on Luke 4). Except for the brief account of John 3:22–36 the gospel record is silent concerning the details of this period of our Lord’s ministry.

Jesus devoted the opening phase of His public ministry to Jerusalem and Judea, with the specific objective of giving the leaders an opportunity to witness the evidences of His divine mission, to accept Him as the Messiah, and to lead the nation forward to the accomplishment of its divinely appointed task (DA 231; see Vol. IV, pp. 26-30). But despite seeming success the early Judean ministry was largely barren of practical results (see DA 194, 245). In fact, more true conversions occurred on the day of Pentecost than throughout Christ’s earthly ministry (see EGW Supplementary Material on Acts 2:1–4, 14, 41). Jesus’ great popularity (John 3:26) aroused the jealousy of John’s disciples for their master, who was simultaneously preaching and baptizing in the same region. Accordingly, about the month of December, Jesus retired temporarily to Galilee (ch. 4:1–3). He returned to Jerusalem for the Passover of a.d. 29, when His early Judean ministry came to a formal close and He transferred His efforts to Galilee (see Additional Note on Luke 4; the Opening of the Galilean Ministry; see on Matt. 4:12; Luke 4:16).

Tarried … baptized. The Greek verbs indicate a protracted ministry. By baptizing, Jesus gave His own approval to the ministry of His forerunner, but He Himself left the actual baptizing to His disciples (ch. 4:2). Like John, Jesus no doubt sought localities where there was “much water” (ch. 3:23). Concerning the rite of baptism itself see on Matt. 3:6.

23. John also was baptizing. The ministry of John continued at least till after the time of Jesus’ temporary withdrawal from Judea, about the month of December. He was arrested and imprisoned between that time and the following Passover (see Additional Note on Luke 4; the Opening of the Galilean Ministry; see on Luke 3:19, 20).

жnon near to Salim. The location of these ancient places is not certain. According to W. F. Albright, the most probable identification seems to be with the modern SaЖlim, about 4 mi. (6.5 km.) southeast of Nablus and Shechem, and the nearby modern village of ФAinuЖn (W. F. Albright, “The Background of the New Testament and Its Eschatology,” in Studies in Honor of C. H. Dodd, p. 159). These villages are near the headwaters of the WaЖdйµ FaµrФah, where there are numerous springs. The late traditional location a few miles southeast of Scythopolis (Beth-shan) is close to the Jordan River, where it would seem pointless for John to stress that there was “much water.” This description would be significant only for a comparatively obscure locality where the possible lack of an abundant supply of water might raise a question as to how the rite of baptism could be conducted. See Palestine During the Ministry of Jesus.

Much water. This comment points to baptism by immersion, the only form of the rite in which “much water” would be indispensable. See on Matt. 3:6; Rom. 6:3–6.

24. Cast into prison. John was in prison for about one year, from about Passover time, a.d. 29, to the same time the following year (see on Luke 3:19, 20).

25. There arose a question. Although, for fear of the people (Matt. 21:26), the Jewish authorities avoided an open attack on John, they sought less conspicuous ways of hindering his work. Baptism was central to John’s preaching (Mark 1:4; Luke 3:3), as a symbol of repentance and cleansing from sin. The Jews practiced proselyte baptism, for the ceremonial purification of Gentile converts (see on John 3:3–5). But John required Jews to accept the rite, and made it a token of repentance, and of turning from a life of sin. It is true that the Essenes practiced baptism more nearly in the sense in which John administered it (see pp. 63, 91), but they were few in numbers and had little influence on the life and thought of the nation.

The Jews. Important textual evidence may be cited (cf. p. 146) for the reading “a Jew.”

Purifying. That is, ceremonial washing.

26. Rabbi. See on ch. 1:38.

He that was with thee. See ch. 1:29–36.

The same baptizeth. See on ch. 4:2.

All men come to him. The preaching of John had met such popular acclaim that the scribes and priests became jealous of him (see on ch. 1:19–25). But here was a Teacher even more popular than John. John’s disciples resented the seeming success of Jesus and became jealous for their own master (cf. Mark 9:38). They felt that inasmuch as John’s baptism was characteristically his own (see on John 3:25), Jesus and others not directly associated with John and themselves had no right to administer the rite in the way and for the purpose that John did.

27. A man can receive. John acknowledged that his success had come from Heaven, and affirmed his belief that the greater success now attending Jesus’ labors must likewise be from Heaven. In both instances the initiative lay with God, and what right did men have to challenge the acts of God? John was confident of his own divine commission, and had, from the beginning, foretold the coming of One even greater than he (ch. 1:26, 27). Why should he resent the fulfillment of his own prediction?

The utter humility and selfless submission of John are characteristic traits of the true follower of Christ. John was able to say, “He must increase, but I must decrease” (ch. 3:30) only because he clearly understood his own relation to the Messiah and because the touch of divine love had transformed him (see DA 179). In vain, pride and jealousy assaulted his intellectual and emotional equilibrium.

28. Bear me witness. John’s attitude toward the Christ was already on record in the memory of his disciples.

I am not the Christ. See ch. 1:20.

I am sent before him. See on Matt. 3:3.

29. He that hath the bride. God’s relationship to His people is often compared with that of groom to bride (see Isa. 54:5; Jer. 2:2; 3:20; Eze. 16:8; 23:4; Hosea 2:19, 20; 11:2; Eph. 5:25–27; etc.). Jesus now appeared to be successfully winning the people of Israel to Himself.

Friend of the bridegroom. The “friend of the bridegroom” was the middleman who made arrangements between the family of the groom and that of the bride. He would be pleased when the transaction reached a happy climax. John had fulfilled his appointed role of calling Israel to accept her spiritual Lord and Master, and now rejoiced at the apparent success of the One on whose behalf he had labored. His own “joy” was thus “fulfilled.” See on Mark 2:19.

Standeth and heareth. Perhaps John speaks of the friend of the groom as intent on learning the wishes of the groom and carrying them out. Or, John may refer to the moment when the groom greets his bride for the first time, face to face, and the groomsman rejoices at the successful completion of his task. Similarly, John could not regret that men were attracted to Christ; in fact, it fulfilled his fondest hopes.

30. He must increase. See on vs. 27, 29. It could not be otherwise, John declares. These are almost the last recorded words of John prior to his imprisonment. Surely, words more humble, more submissive, more unselfish than those of John upon this occasion have never been uttered. At the prime of his life and ministry he is summoned to retire and leave the field to others. Surely, “there hath not risen a greater than John the Baptist” (Matt. 11:11).

31. He that cometh. A technical Jewish idiom meaning “the Messiah” (see Matt. 11:3; 21:9; 23:39; Luke 7:19; etc.; see on John 1:14).

From above. Gr. anoµthen (see on v. 3). Christ came “from above” in order that men might be “born from above.” Because Christ came “from above,” John declares, it is only right and proper—it is necessary, in fact—for Him to be “above all” whose origin is earthly.

Of the earth. That which is earthly in origin is earthly also by nature.

Speaketh of the earth. John was “of the earth” and spoke as a man. Jesus was “from above” and spoke with wisdom “from above.” Little wonder that people turned from John to Jesus, from the lesser to the greater!

Is above all. Textual evidence may be cited (cf. p. 146) for the omission of this expression the second time in v. 31. If these words are omitted, v. 31 combines with v. 32 to read: “He that cometh from heaven testifieth of what he hath seen and heard.” If this expression is retained, John admits that Christ is infinitely greater than himself, greater, in fact, than all men, and refuses to consider himself a rival of Jesus.

32. Seen and heard. That is, what Christ has seen and heard of the character and will of the Father (see on vs. 11–13). John ever reminds his readers that the witness of Jesus concerning heavenly things originated with the Father (see chs. 8:40; 15:15; etc.).

No man receiveth. A rhetorical hyperbole emphasizing how few of the throng that followed Jesus really accepted Him as the Sent of God (cf. chs. 1:11; 2:24). That some men did, in fact, receive and believe the testimony of Jesus is apparent from ch. 3:33 (cf. ch. 1:11, 12).

33. Hath received. See on ch. 1:12. Some men stand as noteworthy exceptions to the general statement of the preceding verse.

Set to his seal. By affixing his personal seal to a document a person attests its accuracy and validity, thus adding his personal witness to the statement of the document itself. By receiving Jesus as the Christ a man expresses his own conviction that the message of God concerning Him “is true.”

That God is true. That is, that the message of God concerning Jesus as the Christ is true. For the negative expression of this same truth see 1 John 5:10.

34. God hath sent. That is, the Christ (see on chs. 1:14; 3:31). For the sense in which the Father sent the Son to this earth see on v. 17. Jesus came, not in His own name and speaking His own words, but in the name of the Father, speaking the words of the Father (cf. ch. 5:19, 30; etc.).

By measure. That is, sparingly, John declares that the reason why the ministry of Jesus has been so successful is the fact that He came “from above” (v. 31) and that, living here as a man among men, He had been filled with the Holy Spirit. John could not claim either of these qualifications in the same degree that Jesus had them, and Jesus is therefore infinitely superior to John. At best, John could only “know in part, and … prophesy in part” (1 Cor. 13:9). As a divine being Jesus had no need whatever for the Holy Spirit to be given Him; but as a human being, all that He had He had received from the Father.

35. Loveth the Son. As attested by the voice from heaven at His baptism (see on Matt. 3:17). Before coming to this earth Father and Son were associated together as equals in an eternal fellowship (see on John 1:1). But John here speaks of the Father’s love for His Son in His incarnate state, living on earth as a man among men. The infinite love that existed between Father and Son throughout eternity had been in no way abated by the incarnation.

Hath given all things. Even as a man among men Jesus has full authority to act in the name of the Father. Compare John 5:22, 27, 26; 13:3; 17:2, 24; etc.; see on Matt. 11:27; 28:18.

36. He that believeth. Literally, “he that keeps on believing.” To be once “in grace” is not sufficient; a man must remain “in grace” if he would enter the kingdom. A man’s standing before the Father is determined by his attitude toward the Son. See on chs. 1:12; 3:15, 16.

Believeth not. Gr. apeitheoµ, literally, “to be disobedient,” as in 1 Peter 2:7, 8. However, apeitheoµ refers to a rebellious state of the mind and the will rather than to overt acts of disobedience. Compare Eph. 5:6, where the noun form of the same word is translated “disobedience.” The state of mind determines the course of the life. Compare John 3:18.

Not see life. That is, not participate in eternal life (see v. 16; see on v. 3). A man cannot reject Christ and expect to gain eternal life directly from the Father.

The wrath of God. See on Rom. 1:18. For the same word translated “anger” and used of Christ see on Mark 3:5. “The wrath of God” is directed against all sin. God has provided a way by which men may escape from the clutches of sin, but if they refuse to be separated from it, they will inevitably share its fate and be obliterated with it.

Ellen G. White comments

1–3AA 104; DA 168

1–17DA 167–177

2 FE 383

2, 3 TM 367

3 AA 387; AH 206; CE 13; COL 48, 112; CS 142; CSW 64; DA 189; FE 279, 459; GC 467; ML 314, 331; SC 18, 67; TM 369; 8T 149; 9T 156

3–8COL 98

4 CSW 65; DA 171, 389

4–9TM 368

5, 6 DA 172

5–7CSW 66

7 COL 48; Ev 286; FE 459; MYP 71; SC 19; 5T 189, 339; 8T 149

8 DA 172; SC 57; 4T 585

8–10Ev 289

9 DA 175; FE 178

9, 10 DA 173; FE 459, 517; 6T 154

10–12TM 369

11 Ev 296

11–13FE 190

12 DA 173

12–16TM 370

14 AA 104; DA 174, 175, 176, 485; FE 284

14, 15 DA 415, 660, 775; GC 74; PP 431; 8T 50

14–16AA 226

15 PP 475

16 CH 222, 507; COL 301, 316, 331; CS 19, 46; CSW 12; CT 29, 338; DA 22, 25, 390, 493; Ev 530, 546, 614; EW 115, 125, 151; FE 164, 177, 230, 295, 300, 383, 397, 427, 429, 447; GC 417, 467; GW 155, 157; MB 119; MH 62, 94, 396, 424; ML 7, 218, 361; MM 19, 20, 52; MYP 29, 138, 346; PP 63, 154; SC 13, 14; Te 289; TM 48, 81, 93, 123, 185, 189, 271, 307, 376, 486; 2T 200; 3T 369; 4T 19, 80, 145, 293, 375, 418; 5T 629, 730, 739; 6T 66, 88, 236, 283, 358, 386, 446; 7T 111, 225; 8T 10, 25, 177, 204, 234, 287; 9T 44, 50, 60, 208, 254

16, 17 6T 273

16–188T 208

17 COL 212; DA 210; Ed 79; 4T 387

19 DA 588; Ed 74; FE 258; GC 229, 265; 3T 38, 214, 426; 4T 230

19, 20 FE 295; TM 90; 2T 352, 449, 689

19–21CS 226

20 GC 458; PP 74, 608; 1T 624; 2T 453; 3T 37; 5T 74

22–36DA 178–182

26–315T 224

27–30GW 56; 8T 333

29 DA 276

30 DA 181; Ed 157; 5T 729

31 DA 180; GW 57

31–348T 334

31–36TM 93

32, 33 DA 181

33 AA 556; MH 461; SC 112; 8T 321

33–36TM 486

34 DA 180; Ev 699; GW 57; ML 59

34–36FE 392

36 DA 181, 396; GC 533; PP 207