Joh 3:16-21 | RWP | e4.org | For so ( ουτως γαρ ). This use of γαρ is quite in John's style in introducing his comments ( ; ; , etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved ( ηγαπησεν ). First aorist active indicative of αγαπαω , the noble word so common in the Gospels for the highest form of love, used here as often in John ( ; ; ; ) of God's love for man (cf. ; ; ). In John presents a distinction between αγαπαω and φιλεω . Αγαπαω is used also for love of men for men ( ), for Jesus ( ), for God ( ). The world ( τον κοσμον ). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in ; . That he gave ( ωστε εδωκεν ). The usual classical construction with ωστε and the indicative (first aorist active) practical result, the only example in the N.T. save that in . Elsewhere ωστε with the infinitive occurs for actual result ( ) as well as purpose ( ), though even this is rare. His only begotten Son ( τον υιον τον μονογενη ). "The Son the only begotten." For this word see on , ; . The rest of the sentence, the purpose clause with ινα-εχη precisely reproduces the close of save that εις αυτον takes the place of εν αυτω (see ) and goes certainly with πιστευων (not with εχη as εν αυτω in verse ) and the added clause "should not perish but" ( μη απολητα αλλα , second aorist middle subjunctive, intransitive, of απολλυμ , to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in . On "perish" see also .

‏ John 3:16-21

For so ( ουτως γαρ ). This use of γαρ is quite in John's style in introducing his comments (2:25; 4:8; 5:13, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus.

Loved ( ηγαπησεν ). First aorist active indicative of αγαπαω, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; 17:23; 1Jo 3:1; 4:10) of God's love for man (cf. 2Th 2:16; Ro 5:8; Eph 2:4). In 21:15 John presents a distinction between αγαπαω and φιλεω. Αγαπαω is used also for love of men for men (13:34), for Jesus (8:42), for God (1Jo 4:10).

The world ( τον κοσμον ). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in 2Co 5:19; Ro 5:8.

That he gave ( ωστε εδωκεν ). The usual classical construction with ωστε and the indicative (first aorist active) practical result, the only example in the N.T. save that in Ga 2:13. Elsewhere ωστε with the infinitive occurs for actual result (Mt 13:32) as well as purpose (Mt 10:1), though even this is rare.

His only begotten Son ( τον υιον τον μονογενη ). "The Son the only begotten." For this word see on 1:14, 18; 3:18. The rest of the sentence, the purpose clause with ινα-εχη precisely reproduces the close of 3:15 save that εις αυτον takes the place of εν αυτω (see 1:12) and goes certainly with πιστευων (not with εχη as εν αυτω in verse 15) and the added clause "should not perish but" ( μη απολητα αλλα, second aorist middle subjunctive, intransitive, of απολλυμ, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in 10:28. On "perish" see also 17:12.

For God sent not the Son ( ου γαρ απεστειλεν ο θεος τον υιον ). Explanation ( γαρ ) of God's sending the Son into the world. First aorist active indicative of αποστελλω. John uses both αποστελλω from which comes αποστολος (3:34; 5:36, 38, etc.) and πεμπω (4:34; 5:23, 24, 30, etc.) for God's sending the Son and πεμπω more frequently, but with no real difference in meaning. All the Gospels use ο υιος in the absolute sense in contrast with the Father (Mr 13:32; Mt 11:27; Lu 10:22).

To judge ( ινα κρινη ). Final clause with ινα and the present (or aorist) active subjunctive of κρινω. The Messiah does judge the world as Jesus taught (Mt 25:31f.; Joh 5:27), but this was not the primary or the only purpose of his coming. See on Mt 7:1 for κρινω, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T.

But that the world should be saved through him ( αλλ ινα σωθη ο κοσμος δι' αυτου ). First aorist passive subjunctive of σωζω, the common verb to save (from σως, safe and sound), from which σωτηρ (Saviour) comes (the Saviour of the world, 4:42; 1Jo 4:14) and σωτηρια (salvation, 4:22 here only in John). The verb σωζω is often used for physical health (Mr 5:28), but here of the spiritual salvation as in 5:34.

Is not judged ( ου κρινετα ). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Ro 8:32f.). The believer in Christ as Saviour does not come into judgment (Joh 5:24).

Hath been judged already ( ηδη κεκριτα ). Perfect passive indicative of κρινω. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (5:40).

Because he hath not believed ( οτ μη πεπιστευκεν ). Perfect active indicative of πιστευω, has taken a permanent attitude of refusal. Here οτ μη states the reason subjectively as the judgment of the Judge in any such case ( ο μη πιστευων already mentioned) while in 1Jo 5:10 οτ ου πεπιστευκεν gives the reason objectively ( ου instead of μη ) conceived as an actual case and no longer hypothetical. See 1:12 for εις το ονομα with πιστευω (believing on the name) and 1:14 for μονογενους (only begotten) and also 3:16.

And this is the judgment ( αυτη δε εστιν η κρισις ). A thoroughly Johannine phrase for sequence of thought (15:12; 17:3; 1Jo 1:5; 5:11, 14; 3Jo 1:6). It is more precisely the process of judging ( κρι-σις ) rather than the result ( κρι-μα ) of the judgment. "It is no arbitrary sentence, but the working out of a moral law" (Bernard).

The light is come ( το φως εληλυθεν ). Second perfect active indicative of ερχομα, a permanent result as already explained in the Prologue concerning the Incarnation (1:4, 5, 9, 11). Jesus is the Light of the world.

Loved darkness ( ηγαπησαν το σκοτος ). Job (Job 24:13) spoke of men rebelling against the light. Here το σκοτος, common word for moral and spiritual darkness (1Th 5:5), though η σκοτια in Joh 1:5. "Darkness" is common in John as a metaphor for the state of sinners (8:12; 12:35, 46; 1Jo 1:6; 2:8, 9, 11). Jesus himself is the only moral and spiritual light of the world (8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, "for their works were evil ( πονηρα )." When the light appears, they scatter to their holes and dens. Πονηρος (from πονος, toil, πονεω, to toil) is used of the deeds of the world by Jesus (7:7). In the end the god of this world blinds men's eyes so that they do not see the light (2Co 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1Jo 5:19).

That doeth ill ( ο φαυλα πρασσων ). The word φαυλος means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In 5:29 see contrast between αγαθα ποιεω (doing good things) and φαυλα πρασσω (practising evil things).

Hateth the light ( μισε το φως ). Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance.

Cometh not to the light ( ουκ ερχετα προς το φως ). The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness.

Lest his works should be reproved ( ινα μη ελεγχθη τα εργα αυτου ). Negative final clause ( ινα μη ) with first aorist passive subjunctive of ελεγχω, old word to correct a fault, to reprove, to convict. See also 8:46; 16:8. To escape this unpleasant process the evil man cuts out Christ.

That doeth the truth ( ο ποιων την αληθειαν ). See 1Jo 1:6 for this striking phrase.

Comes to the light ( ερχετα προς το φως ). Is drawn by the light, spiritual heliotropes, not driven from it.

That may be made manifest ( ινα φανερωθη ). Final ινα with first aorist passive subjunctive of φανεροω.

They have been wrought in God ( εν θεω εστιν ειργασμενα ). Periphrastic perfect passive indicative of εργαζομα. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.