Thoughts On John 3
Part 3
By Jonathan Mitchell
22. After these things, Jesus and the disciples went (or: came) into the Judean territory (land; country; region), and He was wearing away the time there with them. He was also periodically immersing (or: baptizing).
23. Now John was continuing repeatedly immersing (baptizing) in Enon (or: Ainon), near Salim, because much water was (or: many waters were) there, and [folks] kept showing up alongside and were being immersed (baptized),
24. for not yet was John one having been cast into the guardhouse (jail; prison).
25. Then there arose (came to be) from out of John's disciples, thereupon, a discussion (an inquiry; a seeking question) with a Jew (or: a Judean) about cleansing (ceremonial purification).
Notice that the topic of discussion was ritual cleansing, or, ceremonial purification. Then, in the next verse, John's disciples ask him about the topic of immersion (baptism). This latter shines a light on the purpose of John immersing folks: it was a figure of cleansing; it was for spiritual purification.
26. So they went to (or: come toward) John, and said (or: say) to him, "Rabbi, he who was with you across (on the other side of) the Jordan [River], to whom you have borne witness (or: for whom you have testified), look (see; consider), this one is continually immersing (baptizing), and everyone is (or: all are) constantly coming toward (or: going to) him."
27. John deliberated in reply and says, "Man continues without ability (or: Humanity remains unable) to be receiving anything, unless it may have been existing being having been given to him (or: it) from out of the heaven (or: A person is continually powerless to lay hold of and take anything, unless he was possibly being one having been given [ability] from out of the atmosphere and heaven in him).
This presents at least one worldview that was held in the Palestine area, in the 1st century, AD. This concurs with a similar worldview that can be observed in the OT writings. Heaven, i.e., God, rules, and directs the affairs of humanity. Spiritual gifts and abilities originate in God. Paul affirms this, in 1 Cor. 12:11,
"Now the One and the same Spirit (or: Breath-effect; Attitude) is habitually working within (energizing, activating and operating) all these things, constantly dividing, apportioning and distributing in (to; for) each person his own [effect of grace], correspondingly as He (She; It) progressively intends (is habitually willing; continuously purposes; keeps on pleasing [to do])."
28. "You folks, yourselves, repeatedly bear me witness (or: habitually testify for me) that I myself said, 'I am not the Christ (the Anointed One)!' But rather that, 'I am one having been sent forth as an emissary (one sent forth with a mission as a representative) in front of That One.'
Here John the immerser distinguishes himself, and his ministry, from that of the Christ (Anointed One; = the Messiah), and proclaims himself as a precursor to the Christ.
29. "The One continually holding (or: constantly having) the bride is (exists being) a Bridegroom (or: [the] Bridegroom). Yet the friend of the Bridegroom - the man having taken a stand, and continuing standing, and continuously listening and hearing from Him in joy - is constantly rejoicing because of the Bridegroom's voice! This joy - the one [that is] mine - has therefore been fulfilled (or: This, then, my joy, has been made full).
John is simply saying that Jesus is God's main event. John, himself, is the friend of the One who is the main event (using marriage as a metaphor for the coming of Israel's Messiah), and realizing the historical significance of Israel's Bridegroom coming on the scene, he rejoices to hear His voice. Remember that Yahweh and Israel had experienced a metaphorical marriage relationship. That is why His prophets charged Israel with adultery, when in her history she turned to the worship of idols. But in this verse, John is speaking prophetically, for "the bride" of Christ had not yet been resurrected to sit with Him, in the heavenly atmospheres (Eph. 2:6). She had not yet, historically, been brought to Mount Zion, the Jerusalem upon the heavens (Heb. 12:22). This would happen following Christ's resurrection, and His sending the Gift to the bride - the set-apart Spirit of God. John refers to Jesus doing this, in Mat. 3:11,
"I myself, on the one hand, continue immersing you folks in water, [which proceeds] into the midst of a change in thinking (a change of perception, attitude, frame of mind, way of thinking, mode of thought, in state of consciousness, as well as a turning back [to Yahweh]). On the other hand, the One progressively coming close after me is (exists being) stronger than I, Whose sandals I am not competent (or: adequate) to lift up and carry off. He, Himself, will proceed immersing (baptizing) you folks within the midst of a set-apart Breath-effect and Fire (or: will repeatedly submerge you to the point of saturation, in union with [the] Holy Spirit, even to the permeation of a Sacred Attitude, as well as with [the] Fire)."
So now there is a new arrangement - a new marriage covenant - and God has incarnated Himself to be the Bridegroom, as, through Jesus, He joins anew with Israel (and then with all nations) as Bridegroom and Lord. In Rev. 21:9, John is shown the Lamb's wife, and in the next verse it turns out to be:
"the set-apart (or: holy; sacred) city, Jerusalem, progressively (or: habitually; or: presently) descending out of the atmosphere (or: heaven), from God - continuously having (holding; or: = bringing with it) the glory of God (God's glory; God's reputation; or: God's appearance; or: the opinion from God; the manifest presence, which is God), her illuminator (that which gives her Light; the cause of her light)" (Rev. 21:10-11).
Paul is another witness to this new reality, when in 2 Cor. 11:2 he informs them:
"I myself joined you folks in marriage to one Husband (or: Man), to make (place) a pure virgin (= unmarried girl) to stand alongside in and with the Christ (or: by the Anointed One)."
30. "It is necessary and binding for That One to be progressively growing and increasing, yet for me to be progressively less (or: continually made inferior and decrease).
There was a Plan that was coming together, and John the immerser played his role in the unfolding story of humanity. John had his place in the Blueprint (the Logos that arranged God's intent on building humanity as God's new Temple - cf 1 Cor. 3:9-17). But John's role in the story was destined to fade away as the Christ took center stage.
31. "The One repeatedly coming back again from above (or: habitually going again to a higher place) is above upon all people (or: constantly exists being up over upon all things). The person continuously being forth from out of the earth [as a source] is (or: constantly exists being) from out of the earth, and is habitually speaking forth from out of the earth. The One continuously coming (or: habitually going; repeatedly coming and progressively going) forth from out of the midst of the heaven (or: the atmosphere) is, and constantly exists being, above upon (= has authority and dominion over) all people (or: up over upon all things).
It is uncertain who the speaker is, from vss. 31-36. The Greek text gives no indication whether John the immerser is still speaking, or whether his words ended with vs. 30, and now the author of this Gospel takes up the narrative. My rendering kept the quotation marks, reading these verses as though the immerser is still speaking - there being no indication that someone else is now speaking. However, the depth of the theological insights expressed here has caused many to see these verses as being from the pen of the Gospel's author. So our job is to just listen to the Spirit, within, to speak from this passage.
The first clause of vs. 31 opens with ambiguity. The present participle can be rendered as either "coming" or "going." Since it is in the present tense, it can refer to repeated action, or be expressed as habitual action. The adverb, anothen, which modifies the participle is the same one that we found in vss. 3 and 7, above, where Jesus was speaking about birth. Putting this subordinate clause together, we have:
"repeatedly coming back again from above (or: habitually going again to a higher place)."
Is this "ladder language" (my wife Lynda's term) that can subtly allude to Jn. 1:51? Perhaps. Now this clause modifies the subject of the main clause: "The One." This One
"is above upon all people (or: constantly exists being up over upon all things)."
This is clearly a functional reference to the Christ. He is the One repeatedly coming and going. We find the risen Christ symbolically referring to Himself in Rev. 1:8,
""I am continuously (or: repeatedly) the Alpha and the Omega," says the Lord [= Christ or Yahweh] God, "the One continuously being, even the One Who was and continued being, and the One presently and continuously (or: progressively) coming and going, the Almighty." (or: The Owner is laying out these thoughts: "I Myself exist being the Alpha and the Omega - the continuously existing God, even the One Who continued existing [as] Being, as well as the One habitually being on the go and repeatedly moving about - the All-Strong.")
Everywhere in this Gospel where John uses the participle of "coming/going" it is in the present tense. Why did he do this? He did not have to use a "present" participle, he could have used an aorist or a future tense - if that was what he meant to say. So did John understand that this One had come before? Paul speaks apocalyptically in 1 Cor. 10:4, speaking of Israel's wilderness journeys, and instructs us that "they all drank the same spiritual drink, for they kept on drinking from out of a spiritual bedrock (or: cliff rock; rock mass) - one continually following along behind (or: progressively accompanying [them]). Now the bedrock (or: cliff rock) was the Christ." Also, 1 Pet. 1:11 gives us more to think about, speaking of the prophets of earlier times, that they were:
"constantly searching into which season or what kind of situation the Spirit of Christ (or: Christ's spirit; or: the Breath-effect which is the Anointed One), resident within them, was continuing to point to, making [it] evident and clearly visible, repeatedly testifying (witnessing; giving evidence) beforehand about the effects of the experiences and results of the sufferings [projected] into Christ...."
We will not pursue this subject, in this study, but the topic is worth investigating.
In contrast to this One, John next gives what is opposite: "The person continuously being forth from out of the earth [as a source] is (or: constantly exists being) from out of the earth, and is habitually speaking forth from out of the earth." The opening participial clause is followed directly by a regular clause that seems redundant, with both clauses even using the identical prepositional phrase, "out of the earth." Now redundancy was a common rhetorical device that was used for emphasis. The verb in the second clause, "is (or: constantly exists being)," is the identical verb used in the main clause of the previous statement about that One being "above upon all people," so perhaps John is grammatically strengthening the contrast between the two. Our present "person," by "being forth from out of the earth," has all of his existence coming from the earth realm - and therefore he "is habitually speaking forth from out of the earth." Thus, such a person cannot bring forth unveilings of spiritual matters. He lives in the earth realm and minds fleshly things. We see this same contrast in Rom. 8:6,
"For the result of the thinking (mind-set; effect of the way of thinking; disposition; result of understanding and inclination; the minding; the opinion; the thought; the outlook) of the flesh (= from the human condition or the System of culture and cultus; or: = Torah keeping) [is; brings] death, yet the result of the thinking (mind-set; disposition; thought and way of thinking; outlook) of the spirit (or: from the Spirit; which is the Breath-effect) [is; brings] Life and Peace (joining)."
We can also observe that the one whose existence is from the earth does not go anywhere. He just keeps on speaking from out of the lower sphere.
The last statement virtually repeats the first statement, but substituting the term, "the heaven (or: the atmosphere)" for the term "back again from above; again to a higher place." The final clause, "constantly exists being, above upon (= has authority and dominion over) all people (or: up over upon all things)," brackets these statements about the two spheres of living.
32. "What He has seen and hears (or: heard), to this He continuously bears witness (or: is repeatedly testifying, attesting and giving evidence), and yet no one is presently grasping (or: habitually takes in hand; continues receiving) His witness (or: testimony; evidence).
This verse builds upon, and refers to, "The One continuously coming (and going) forth from out of the midst of the heaven (or: the atmosphere)," of the previous verse. He is living in the Garden, and hears the Voice of God; He is living in the Holy of Holies, communing with the Father. Having "eyes to see and ears to hear," this One (i.e., Christ) lives in the open heavens and bears witness to what the Father is doing. But the person living focused on the earth realm "is presently not grasping His witness (or: testimony; evidence)." This was true of many who listened to the immerser, and then of many who heard the witness of Christ, and then of many who heard from His body (cf Mat. 13:16-17). Each person has their own time, season or age to be given ears to hear.
33. "The one receiving (grasping; taking in hand; accepting; getting hold of) His witness (testimony; evidence) certifies - by setting a seal (= giving attestation) - that God is true (real; genuine; truthful),
If we receive, grasp, take in hand, accept or get hold-of "His witness (testimony; evidence)," because this receiving, etc., is a work of the Spirit, within us, it certifies, sets a seal and attests the Truth and Reality of God, and the veracity of His Logos to us. And furthermore, hear Paul, in Eph. 1:13,
"Within and in union with Whom you folks also, upon hearing the Word of the Truth (or: the thought and idea of Reality; the message from the Truth; the Logos which is Reality) - the good news (the message of goodness, ease and well-being) of your [other MSS: of our] deliverance (rescue; return to health and wholeness; salvation) - within and in union with Whom also, upon trusting and believing, you people are stamped (or: were sealed; marked for acceptance, or with a signet ring; = personally authorized) by the set-apart Breath-effect of The Promise (or: with the holy attitude of assurance; in the sacred essence from the promise; or: for the Holy Spirit which is the Promise)." [cf 2 Cor. 5:5]
34. "for He Whom God sends forth with a mission (dispatches as an Emissary and Representative) habitually is speaking the gush-effects from God (the results of the flows of God; God's declarations or sayings), for God is habitually (or: continuously) giving the Spirit (Breath; or: Attitude) [and] not from out of a measure (= not by a measured portion or limit; = without measure and without limitation).
This pronouncement applies first of all to Jesus, but recall Jesus' words to His followers:
"Correspondingly (or: Accordingly; On the same level; In the same sphere; In line with) as the Father has sent Me forth with a mission and as an Emissary (Representative), I Myself also am progressively (or: repeatedly; or: one after another) sending (dispatching) you folks" (Jn. 20:21).
The first clause of vs. 34 could begin, "You see, the person whom God sends forth..." And so, we who hear God sending us forth as emissaries or representatives should be "habitually is speaking the gush-effects from God." That is a literal rendering, and so is the second one, "the results of the flows of God," which gives us both another form of God's way of communicating, and another picture of how God is acting and working within His reign - both here on earth, and everywhere. We may more easily relate to the third rendering: "God's declarations or sayings." We can speak these things from God, because we are able to "see and hear" Him (vs. 32, above). And we can see and hear because, "God is habitually (or: continuously) giving the Spirit (Breath; or: Attitude) [and] not from out of a measure (= not by a measured portion or limit; = without measure and without limitation)." And THIS is the Good News.
35. "The Father continuously loves and fully gives Himself to the Son, and He has given all humanity (or, as a neuter: all things) [to Him] so that He has it (or: them) as a gift within His hand.
Now, do not rush over this proclamation. The verb form "has given" is in the perfect tense, which means that what was given remains as a gift that Christ continues possessing, or, said otherwise, "He has it (or: them) as a gift within His hand." Remember that old song, "He's got the whole world in His hands"? Yeah, it's true.
The form of the word "all" is either masculine singular (and thus: all humanity), or neuter plural (and thus: all things). Both readings are true.
"For thus God loves the aggregate of humanity [and] the world" - vs. 16, above.
THIS is also the Good News. In the first clause, I conflated agape as "loves and fully gives Himself." And this is also what the Father expresses and conveys to us. THIS, too, is Good News. Perhaps we should call this the "Good News Chapter." And this includes, the next verse...
We discussed the last part of this verse when considering vs. 17, above. But let us now look at 36a. Observe the present tense rendering of the verb,
"is now constantly holding and is presently, progressively possessing (having)."
This comes from
"habitually trusting into (or: continuously going on confidently believing with loyalty unto) the Son."
This is a living, existential relationship. It is not a one-time mental "decision." It comes from "abiding in the Vine," or, "a person continuously remaining (dwelling; abiding) within the midst of [Him] - and [He] within the midst of and in union with him" (Jn. 15:5). Jn. 15:6 explains the alternative situation:
"If anyone would (or: may; should) not continuously remain (dwell; abide; stay) within the midst of and in union with Me, he or she is cast (or: thrown) outside, in the same way as the tender branch (or: like that twig or shoot). And thus, it (or: he/she) is caused to dry up and wither, and then they are constantly gathering (or: leading) them [other MSS: it] together ["synagogue-ing" them, or it, as in a bundle]. Later, they are normally throwing (or: casting) [p66 adds: them] into the fire - and it (or: he) is progressively kindled."
This seems to be parallel to what Paul said in Gal. 5, in reference to a believer Judaizing (taking up the practices of the Law as a means of union with Christ). So, let us review that passage:
3. Now I continue solemnly asserting (attesting; affirming; witnessing), again, to every person (or: human) proceeding to be circumcised, that he is, and continues being, a debtor (one under obligation) to do (to perform; to produce) the whole Law [= the entire Torah]!
4. You people who in union with (or: centered in; [remaining] within) Law continue being "liberated, rightwised and placed in covenant," were at once discharged (made inactive, idle, useless, unproductive and without effect; or: voided, nullified, exempted) away from Christ (or: [the] Anointing) - you folks fell out from the grace (or: fall from the midst of the favor)!
5. For you see, in union with [the] Spirit (or: by [the] Breath-effect; with [the] Spirit; or: in spirit) - forth from out of faithfulness (or: [the] trust-faith-loyalty) - we, ourselves, continuously (or: progressively) receive by taking away, as with our hands, from out of [the] expectation which belongs to, comes from and which is [the] rightwising, eschatological deliverance within the Way pointed out (or: forth from the midst of [the] expected hope, which is the state of being liberated, pointed in the right direction, and included as a participant in the new covenant),
6. for within Christ Jesus (or: for you see, in union with [the] Anointed Jesus) neither circumcision continues having strength, for competence or effectiveness, to be availing (or: be of service for) anything, nor [does] uncircumcision, but rather, [it is the] faithfulness (or: trust; faith; loyalty): of itself continuously working effectively (operating; being inwardly active and productive) through Love.
So we see that it is possible to "continuing being unpersuaded by the Son," and for the branch to not remain joined into the Vine, and for the folks in Galatia to turn to the Law and fall out of the Life-stream of Grace. But keep in mind Paul's instruction in Rom. 11:23, concerning the unbelieving branches that were broken out of Israel's olive tree: "Now they also, if they should not persistently remain in the lack of faith and trust (or: unbelief), they will proceed in being grafted in, for God is able (capable; is constantly powerful) to graft them back in again!"
Now consider where this "faithfulness (or: trust; faith; loyalty)" comes from:
"Now the Spirit's fruit (or: So the fruit from the Spirit; But the fruit which is Breath-effect; Yet the fruit of the Attitude) is: love (unrestricted, self-giving acceptance; the drive to overcome existential separation; etc.), joy, peace (or: harmonious joining), length before a stirring of emotion (slowness of rushing toward something; long-enduring; longsuffering; patience; putting anger far away), useful kindness, goodness (virtuousness), faith (or: faithfulness; trust; trustworthiness; loyalty; reliance; reliability; allegiance; fidelity), gentle friendliness (absence of ego; mildness), inner strength (self-control)" (Gal. 5:22-23a).
The Spirit is like the sap of the Vine; it is the source of
"faith (or: faithfulness; trust; trustworthiness; loyalty; reliance; reliability; allegiance; fidelity)."
You see, the Spirit produces Its own fruit, within us.
We should comment on WHAT is
"remaining (keeps on resting, dwelling and abiding) upon" those who are NOT "continuously remaining (dwelling; abiding) within the midst of [Christ]" (Jn. 15:6, above).
It is God's orge that "keeps on resting" upon them. This term has a wide semantic range, and in this phrase it can mean:
God's personal emotion and inherent fervor;
or: the teeming passion and swelling desire, which is God;
or: the mental bent, natural impulse, propensity and disposition from God;
or: the ire, anger, wrath or indignation having the quality and character of God.
Now recall what Jesus said about God, in vs. 16, above. Also, recall what we read in 1 Jn. 4:8 about what God IS (Love)! We suggest that replacing the term "God" with the term "Love" will give the true meaning of John's words that end vs. 36.
Jonathan
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