JOHN CHAPTER 3

OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand in accordance with the framework in which it was written: a framework which is defined by the normative rules of language, context and logic. Rules which do not impose undue, unintended meanings to the text , and which largely limit the observer to the content offered by the Gospel of John. In order for any passage from elsewhere to be considered, it must have a relationship with the context at hand, such as a Scriptural quotation or a specific cross reference in the passage at hand by the author. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Chapter three is a continuation of chapter two. It begins with the conjunction "de," literally "but" and rendered "and" in the YLT: (Jn 3:1-2 YLT) "And there was [a] man of the Pharisees..." as a continuation of chapter 2. The context of chapter 3 commences with Nicodemus reflecting on Jesus' previous performances of miraculous signs as were presented in chapter two. So we will begin at a strategic point in chapter two so as not to miss the context that chapter three continues and is a part of:

****** EXCERPT FROM JOHN CHAPTER TWO ******

.............OR SKIP TO JN 3:1

[Jn 2:13-22]:

(Jn 2:13 NAS) "The Passover of the Jews was near, and Jesus went up to Jerusalem.

(Jn 2:14 YLT) and he found in the temple [those] selling oxen, and sheep, and doves, and the money-changers sitting,

(Jn 2:15 NAS) And He made [lit., having made] a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables.

(Jn 2:16 YLT) and to those selling the doves he said, 'Take these things hence [lit., from here]; make not the house of my Father a house of merchandise.'

(Jn 2:17 NAS) His disciples remembered that it was written, "Zeal for Your house will consume Me.

(Jn 2:18 NKJV) So the Jews answered and said to Him, 'What sign do You show to us, since You do these things?'

(Jn 2:19 NKJV) Jesus answered and said to them, 'Destroy this temple, and in three days I will raise it up.'

(Jn 2:20 NAS) The Jews then said, 'It took forty-six years to build this temple, and will You raise it up in three days?'

(Jn 2:21 NAS) But He was speaking of the temple of His body.

(Jn 2:22 NAS) So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken.

NEAR THE TIME OF THE PASSOVER, JESUS CLEARED THE TEMPLE OF MERCHANTS, ANIMALS, BIRDS AND MONEY CHANGERS:

WITH A WHIP, OVER TURNING TABLES, DECLARING "MAKE NOT THE HOUSE OF MY FATHER A HOUSE OF MERCHANDISE;" FULFILLING SCRIPTURE: 'ZEAL FOR YOUR HOUSE WILL CONSUME ME" AS NOTED BY HIS DISCIPLES. THE JEWS DEMANDED A SIGN FROM JESUS TO PROVE HIS AUTHORITY TO DO THIS, WHEREUPON JESUS SAID, "DESTROY THIS TEMPLE, AND IN THREE DAYS, I WILL RAISE IT UP." THE JEWS RESPONDED INCREDUOUSLY, "IT TOOK FORTY-SIX YEARS TO BUILD THIS TEMPLE, AND YOU WILL RAISE IT UP IN THREE DAYS?" AUTHOR JOHN NOTES THAT JESUS WAS SPEAKING OF THE TEMPLE OF HIS BODY, AND NOT THE JERUSALEM TEMPLE BUILT BY HEROD AS THE JEWS WERE THINKING OF. WHEN JESUS WAS RAISED FROM THE DEAD, HIS DISCIPLES REMEMBERED AND BELIEVED THE SCRIPTURE AND THE WORD WHICH JESUS HAD SPOKEN

(Jn 2:13 NAS) "The Passover of the Jews was near, and Jesus went up to Jerusalem. (Jn 2:14 YLT) and he found in the temple [those] selling oxen, and sheep, and doves, and the money-changers sitting, (Jn 2:15 NAS) And He made [lit., having made] a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables. (Jn 2:16 YLT) and to those selling the doves he said, 'Take these things hence [lit., from here]; make not the house of my Father a house of merchandise.' (Jn 2:17 NAS) His disciples remembered that it was written, "Zeal for Your house will consume Me. (Jn 2:18 NKJV) So the Jews answered and said to Him, 'What sign do You show to us, since You do these things?' (Jn 2:19 NKJV) Jesus answered and said to them, 'Destroy this temple, and in three days I will raise it up.' (Jn 2:20 NAS) The Jews then said, 'It took forty-six years to build this temple, and will You raise it up in three days?' (Jn 2:21 NAS) But He was speaking of the temple of His body. (Jn 2:22 NAS) So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken." =

When it was near passover time, Jesus went up to Jerusalem. He found merchants selling oxen, sheep and doves and money changers in the Temple. So He made a scourge of cords and drove them all out of the temple, including the animals. He poured out the money changers' coins and overturned their tables, and told the dove merchants, 'Take these things out, make not the house of My father a house of merchandise.' Author John writes that His disciples were reminded by Jesus' cleansing of the Temple that it was written in Scripture, 'Zeal for Your House will consume Me.' Then those representing Jewish authority answered Jesus with a question, which the NKJV renders, "What sign do You show to us, since You do these things?" (Jn 2:18). This implies that Jesus took upon Himself the authority to clear the Temple of the merchandizers, whereupon the Jews wanted to see His credentials via a miraculous sign that demonstrated this authority. This indicates that they were looking to see if He was their Messiah / Savior / Deliverer.

Jesus declared that the sign of His authority would be as follows: "[You (Jews) will] Destroy this temple, and in three days, I will raise it up." The Jews then said, "It took forty-six years to build this temple, [referring to the Temple in Jerusalem built by Herod], and You will raise it up in three days?"

Note that this will not be the only time that Jesus will clear the Temple of merchants, (Mt 21:12-19, Mk 11:12-24, Luke 19:45-47, )

Jesus continues to focus His ministry for all who listened to Him on His being the Lamb of God Who takes away the sin of the world; this time indicating His resurrection from the dead after His body would be destroyed by the very Jews who were interrogating Him.

Author John interjects here, relative to the resurrection of Jesus, "When [the disciples knew that] He was raised from the dead... [they] remembered He said this and they believed the Scripture and the word which Jesus had spoken."

[Jn 2:23-25]:

(Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing.

(Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men],

(Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man."

WHILE JESUS WAS IN JERUSALEM DURING THE FEAST OF PASSOVER, MANY BELIEVED IN HIS NAME, HAVING OBSERVED HIS MIRACULOUS SIGNS. BUT JESUS WAS NOT TRUSTING HIMSELF TO THEM IN THE SENSE OF TRUSTING THEM WITH HIS LIFE AND MISSION BECAUSE HE KNEW WHAT WAS IN MAN - HIS SINFUL CHARACTER; AND HE, BEING THE SON OF GOD, HAD NO NEED THAT ANYONE SHOULD TESTIFY TO HIM OF MAN

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus himself was not trusting himself to them, because of his knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify of man, for He knew what was in man." =

While Jesus was in Jerusalem during the feast time of the Passover, Scripture says many believed in His name, observing His miraculous signs, (Jn 2:23). Evidently Jesus performed a number of miraculous signs after the first one at the wedding in Cana. The statement that many believed in His name has the same result as Jn 1:12-13 indicates, which stipulates that those that "believed in His name" received the authority to become children of God, born of God unto an eternal life familial relationship with God. . The fact that the many who believed in His name of Jn 2:23 had been observing miraculous signs Jesus performed which got their attention and hence they believed, does not change the outcome that they became born again children of God in an eternal life familial relationship with God, as some maintain. Since Jn 1:12-13 stipulates that a moment of faith in the name of Jesus Christ results in becoming a born again, eternal life child of God in the Kingdom of God; then the moment of faith in Jesus that many exercised in Jn 2:23 must result in eternal life.

Furthermore, Jesus' response to the many who had believed in His name, of "not trusting Himself to them, because of His knowing all [men]," does not connote the idea that the many who believed in His name while observing miracles did not receive eternal life because Jesus did not trust that their faith in Him was real or effectual as some maintain. Since Jn 2:23 stipulates that they did believe in His name without equivocation, i.e., that the faith they expressed was real, then they received eternal life, (cf. Jn 1:12-13)!!! The part of the passage which objectors twist out of context: "and Jesus Himself was not trusting Himself to them, because of His knowing all [men], and had no need that anyone should testify of man, for He knew what was in man, (Jn 2:24-25)" does not stipulate that Jesus was not trusting that their moment of faith in Him was real. The Greek verb "episteuen" is in the imperfect tense and is best rendered, "was not trusting" as it is rendered in the YLT, as opposed to "did not commit" or "did not trust;" indicating an ongoing lack of trust in the character of mankind. There is no question implied that they exercised a moment of faith in Him to provide eternal life. This is corroborated by Jn 2:25: "and [He] had no need that anyone should testify of man, for He knew what was in man." This verse testifies to Jesus having a supernatural knowledge of the character of men; Who being the Son of God, did not need anyone to testify to Him of man's sinful, hence untrustworthy nature. This implies that these men have an innate capacity to sin, hence are untrustworthy relative to Jesus entrusting them with His Person and mission - even as believers, especially new, untested believers.

****** END OF EXCERPT FROM JOHN CHAPTER TWO ******

I) [Jn 3:1-2]:

(Jn 3:1 YLT) "And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews,

(Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' "

A) AS JESUS CONTINUED TO PERFORM MIRACULOUS SIGNS, MANY WHO OBSERVED THEM BELIEVED IN HIS NAME UNTO AN ETERNAL LIFE FAMILIAL RELATIONSHIP WITH GOD. WHEREUPON A PHARISEE AND RULER OF THE JEWS NAMED NICODEMUS, WHO REPRESENTED A NUMBER OF INDIVIDUALS WHO WERE INQUIRING ABOUT JESUS, CAME TO JESUS AT NIGHT. HE CALLED JESUS "RABBI" AND DECLARED, "WE HAVE KNOWN THAT FROM GOD [YOU HAVE] COME - A TEACHER, FOR NO ONE THESE [MIRACULOUS] SIGNS IS ABLE TO DO THAT [WHICH YOU DO] IF GOD [IS] NOT ...WITH HIM"

(Jn 2:23 NAS) "Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. (Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews, (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him' " =

(Jn 3:1 Greek) "En ..............de .anthrOpos ek tOn pharisaiOn nikodEmos .onoma autO archOn tOn ....ioudaiOn

.........................."There was but [a] man ......of .the .Pharisees, .Nicodemus .name .his, ...ruler ....of the Jews;

(Jn 3:2 Greek) houtos ......Elthen pros ton IEsoun njktos .....kai eipen autO, ...Rhabbi,

..........................this [one] .came ..to ..........Jesus ...by night, and said ..to Him, Rabbi

oidamen .hoti .apo .Theou elEluthas .........didaskalos ..oudeis .gar tauta ta ..sEmeia

we know that .from God ...you have come [a] teacher, .no one for .these the signs

dunatia poiein ha .....su ....poieis ean mE E .ho Theos met aoutou."

is able .to do ..which You do .......if ...not .be .....God ...with Him."

The conjunction "de" rendered "and" in Jn 3:1 in the YLT signifies that chapter three is a continuation of chapter two. Jn 3:1 contains a reflection upon Jesus' performance of miraculous signs as indicated in chapter two. Jn 3:1 also points to a specific 'man of the Pharisees' named Nicodemus, who is further described as '[a] ruler of the Jews.' The Greek phrase rendered 'man of the Pharisees' is paralleled in this verse and hence on a par with '[a] ruler of the Jews.' We might infer from this that the Pharisees are an influential and powerful ruling group of Israel.

So Nicodemus was a powerful man of state who came to visit Jesus at night time. The time of his visit suggests that he did not want to be observed by others and put his high position at risk. The first thing Nicodemus is reported as saying to Jesus begins with the word, 'Rabbi,' which means teacher. Evidently, Nicodemus recognized that Jesus was knowledgeable in the Scriptures sufficiently to be called 'Rabbi' by a man who himself, as a Pharisee and Ruler of the Jews, was a Teacher of teachers of Scripture to the whole nation Israel, (v. 3:10). Nicodemus poses his declaration / question after the word 'Rabbi' with, "We [evidently representing a number of individuals, most likely from the Jewish ruling body] have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him."

The Greek phrase in verse 3:1, "oidamen hoti apo Theou elEluthas didaskalos oudeis gar tauta ta sEmeia dunatia poiein ha su poieis ean mE E ho Theos met aoutou," rendered "we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not ...with Him," in the YLT, indicates that Jesus Christ was performing signs over a period of time, which Nicodemus and his group had concluded proved that Jesus had come from God and that God was with Him. So the signs in this context were miraculous, following after His first miracle at the wedding in Cana. For the non-miraculous type of signs would not be significant enough to identify Jesus as a Man Whom God was with, nor significant enough for many to believe in His name unto eternal life, (Jn 1:13-15; 2:23).

Not only does Nicodemus recognize Jesus as a master teacher of the Scriptures, but he considers that He has come from God. He supports this observation with "For no one these signs is able to do that [which you do] if God [is] not ...with Him." Evidently Nicodemus has in view what many observed as miraculous things that Jesus was doing, (Jn 2:23). It is likely that Nicodemus and others from his group had observed Jesus performing miracles and heard His message which many who heard it believed in His name unto a born again spiritual birth from above, i.e., being given a newborn spirit and being cleansed from all sins unto an eternal life familial relationship with God, (Jn 2:23-25).

Nicodemus' declaration / question in verse 3:1, which represented a number of individuals, was a declaration / inquiry as to Who Jesus was. The declaration emphasized their personal viewpoint that due to Jesus' peformance of miraculous signs, that Jesus has come from God and that God was with Him, i.e., that He was the prophet of God, or the Messiah to come to bring in the Kingdom of God on earth. Hence the emphatic position of the Greek words "apo Theou" rendered "from God" at the beginning of Nicodemus' declaration / question.

1) [Compare Jn 1:24-25]:

(Jn 1:24 NKJV) "Now those who were sent were from the Pharisees.

(Jn 1:25 NAS) [And] they asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?"

Notice that the Christ, Elijah and the Prophet / Messiah was on the mind of the Pharisees who were interrogating John the Baptist as well as Nicodemus and his group relative to Who Jesus might be.

II) [Jn 3:3]:

(Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God."

A) IN RESPONSE TO NICODEMUS' DECLARATION / QUESTION OF WHO HE WAS, JESUS TOLD NICODEMUS THAT HE MUST BE BORN AGAIN FROM ABOVE IN ORDER TO SEE, I.E., ENTER THE KINGDOM OF GOD. JESUS' AUTHORITATIVE TONE IMPLIED THAT HE WAS THE PROVIDER OF ETERNAL LIFE AND THE GATEWAY INTO THE KINGDOM OF GOD THROUGH FAITH IN HIM - THE MESSAGE HE HAD BEEN PREACHING TO THE CROWDS WHILE PERFORMING THE MIRACULOUS SIGNS WHICH NICODEMUS SPOKE OF. JESUS' ANSWER FURTHER IMPLIED THAT NICODEMUS AND HIS GROUP SHOULD HAVE BEEN FAMILIAR WITH JESUS' MESSAGE, IN VIEW OF THE FACT THAT THEY CONCLUDED THAT JESUS CAME FROM GOD AND GOD WAS WITH HIM BECAUSE OF THE MIRACULOUS SIGNS HE WAS PERFORMING. THEY WERE EVIDENTLY CONSIDERING THAT JESUS MIGHT BE THE ONE WHO WOULD COME TO ESTABLISH THE KINGDOM OF GOD ON EARTH

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. ( Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews, (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God." =

(Jn 3:3 Greek) "ApekrithE iEsous kai eipen autO ...'amEn amEn legO soi

.........................."Answered Jesus .and said .to him, 'Truly, truly ..I say to you,

ean mE tis ........gennEthE anOthen ..................ou dunatai idein ..tEn basileian tou .......Theou"

If ...not anyone .be born ...again [from above], not he can to see the .Kingdom .of [the] God"

In response to Nicodemus' declaration / question of Who He was: "We have known that from God [you have] come - a teacher, for no one these [miraculous] signs is able to do that [which You do] if God [is] not ...with Him;" Jesus told Nicodemus that he must be born again from above in order to see, i.e., enter the Kingdom of God, ("gennethe anothen" = lit. born from above, i.e., from heaven through God). So the phrase 'to see the Kingdom of God' here implies actually entering the eternal Kingdom of God as corroborated by Jn 3:5 which uses the word "enter" as opposed to just perceiving what the Kingdom of God is like, as some maintain.

1) [Compare Jn 3:5-6]:

(Jn 3:5 YLT) "Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God.

(Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' "

Jesus' authoritative tone in His response to Nicodemus implied that He was the Provider of eternal life and the Gateway into the Kingdom of God through faith in Him - the message He had been preaching to the crowds while performing the miraculous signs which Nicodemus spoke of, (Jn 3:2) - a message of a spiritual birth from above, i.e., of being given a newborn spirit unto an eternal life familial relationship with God through believing in His name, (Jn 1:12-13; 2:23-25). Jesus' answer further implied that Nicodemus and his group should have been familiar with Jesus' message, in view of the fact that they concluded that Jesus came from God and God was with Him because of the miraculous signs He was performing. They were evidently considering that Jesus might be the One Who would come to establish the Kingdom of God on earth. Hence Jesus' response to Nicodemus was that one must be born again from above, i.e., be given a newborn spirit in order to see [enter] the Kingdom of God, (Ez 36:24-27). So Jesus' response did not refer to going through another physical birth as Nicodemus was then to speak of.

Since Jesus so readily used the term "Kingdom of God" without explanation as to its meaning in His answers to Nicodemus' inquiry; and since this term frequently appears in Scripture, (cf. Ps 45:6; 103:19; Isa 9:7; Dan 7:14), and since Nicodemus did not express anything that would indicate a lack of knowledge of the term; then Nicodemus, a teacher of Scripture to Israel, and his group should have known what Jesus was referring to

Furthermore, since Nicodemus had concluded that Jesus had come from God - that God was with Him, (Jn 3:1); and since the Jewish interrogators, most of whom were Pharisees like Nicodemus, had the coming Messiah in mind and even thought that John the Baptist might be the Messiah to come, (Jn 1:24); and since Jesus immediately referred to Nicodemus' entrance into the Kingdom of God in answer to Nicodemus' inquiry as to Who Jesus as a Man from God Who had God with Him was; then it is implied that Nicodemus was inquiring if Jesus was the One to establish the Kingdom of God, i.e., if He was the Messiah to come.

Jesus' answer to Nicodemus' inquiry, (Jn 3:1), surprised Nicodemus: He indicated that Nicodemus was not going to enter the Kingdom of God unless he was born again from above. This is nothing new, for Jesus had already been preaching this message to the crowds as He performed the miraculous signs which Nicodemus spoke of. So Nicodemus should have known about His message. Note that many who did observe the miraculous signs believed in Jesus' name and became born again from above unto an eternal life familial relationship with God unto the eternal Kingdom of God.

Note that if Nicodemus had been one of the many in Jn 2:23 who 'saw the miraculous signs [Jesus] was doing and believed in His name;' that is to say, one of the many who understood Who He was and believed in His capacity to save them from their sins and thus 'see [enter] the Kingdom of God;' then Nicodemus would have understood Who Jesus was and He would not have needed to come to Jesus late at night to make his declaration / inquiry. So to know Jesus - Who He is - is to believe in His name to save one from ones sins and become born again unto an eternal life familial relationship with God. Author John covered this doctrine earlier in chapter one:

2) [Compare Jn 1:12-13]:

(v. 12) "Yet to all who received him, to those who believed in His name, he gave the right to become children of God--

(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God."

III) [Jn 3:4]:

(Jn 3:4 YLT) " 'Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' "

A) NICODEMUS REMAINED IN A STATE OF WILLFUL IGNORANCE AND UNBELIEF IN WHAT JESUS HAD BEEN PREACHING TO THE CROWDS AND TO HIM: THAT UNLESS ONE WAS BORN AGAIN FROM ABOVE - A SPIRITUAL BIRTH OF RECEIVING A NEWBORN SPIRIT AND CLEANSING FROM ALL SINS - ONE COULD NOT SEE [ENTER] THE KINGDOM OF GOD, IMPLYING THAT JESUS WAS THE PROVIDER OF ETERNAL LIFE AND THE GATEWAY INTO THE KINGDOM OF GOD THROUGH FAITH IN HIM UNTO AN ETERNAL LIFE FAMILIAL RELATIONSHIP WITH GOD. HENCE NICODEMUS SAID TO JESUS, "HOW IS A MAN ABLE TO BE BORN [AGAIN], BEING OLD? IS HE ABLE INTO THE WOMB OF HIS MOTHER A SECOND TIME TO ENTER AND TO BE BORN?"

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. (Jn 3:1 YLT) "And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews, (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one ...not be born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' " =

Nicodemus remained in a state of willful ignorance and unbelief in what Jesus had been preaching to the crowds and to him: that unless one was born again from above - a spiritual birth of receiving a newborn spirit and cleansing from all sins - one could not see [enter] the Kingdom of God, implying that Jesus was the Provider of eternal life and Gateway into the Kingdom of God through faith in Him unto an eternal life familial relationship with God, (Jn 1:12-13; 2:23-25).

Nicodemus responded to Jesus' point about being born again from above in order to see [enter] the Kingdom of God with, "How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?" Nicodemus was evidently disturbed by Jesus' point. Once more he chose not to accept Who Jesus was, nor did he choose to believe in the concept of being born again from above - to receive a newborn spirit and cleansing from sins, (cf Ez 36:24-27). So Nicodemus' destiny did not yet include entering the Kingdom of God. In reply to Nicodemus, Jesus provided more instruction to Nicodemus so that he might choose to understand and believe as many who heard Jesus preach and observed His miraculous signs, (Jn 2:23-25):

IV) [Jn 3:5-6]:

(Jn 3:5 YLT) ""Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God.

(Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' "

A) IN ANSWER TO NICODEMUS' QUESTION OF HOW A MAN IS ABLE TO BE BORN AGAIN FROM ABOVE, JESUS SAID THAT ANY ONE NOT BORN OF WATER - NEITHER GIVEN A NEWBORN SPIRIT NOR CLEANSED FROM SINS - IN THE SPIRITUAL REALM IS NOT ABLE TO ENTER THE KINGDOM OF GOD

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. (Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews, (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God.' " =

(Jn 3:5 Greek) "ApekrithE ho IEsous AmEn amEn .legO soi .......ean mE .tis ........gennEthE ex....... .hudatos .

.........................."Answered .....Jesus, .Truly .truly ...I say to you, If ....not .anyone be born ....out of ..water ....

kai .[ex]..pneumatos ..................ou ..dunatia eiselthein .eis ..tEn basileian .tou Theou.

and [out] of spiritual [realm]......not .he can .to enter ....into .the Kingdom .of ...God.

In answer to Nicodemus' question of how a man is able to be born again from above, Jesus said that any one not born of water - neither given a newborn spirit nor cleansed from sins - in the spiritual realm is not able to enter the Kingdom of God:

[(Jn 3:5) "If any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God."]

Note that the Greek noun "pneumatos" which is "pneuma" in the genetive case, can mean wind, breath; spirit, soul, self; disposition, spiritual realm or state; spirit (angelic, demonic, human), the Spirit (the Holy Spirit), depending upon the context. It is best rendered "out of the spiritual realm" in Jn 3:5 for the following reasons:

Since Jn 1:12-13 stipulates that one who believes in Jesus' name is born again from above by God to become an eternal child of God in the Kingdom of God; and since Jn 3:3 stipulates that any one who is not born again from above is not able to see the Kingdom of God; then the phrase in Jn 3:5, "If any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God" makes being born again from above through God to enter the Kingdom of God equivalent to being born out of water and spirit from above through God to enter the Kingdom of God. So Jn 3:5 refers to a spiritual birth of receiving a newborn spirit and cleansing from all sins from above through God, implying that it takes place exclusively in the spiritual realm. So the saving work of God excludes anything of the physical world such as physical birth and physical water baptism. Furthermore, physical birth cannot be in view in the phrase "If anyone [is] not ... born [out] of water" in Jn 3:5 because:

1) Those who do not get to be physically born because they die in the womb will nevertheless enter the Kingdom of God.

2) To tell someone who has been physically born that he must be physically born in order to enter the Kingdom of God is both redundant and absurd because he already is physically born. If one were not physically born, aside from those in the womb, one wouldn't exist, much less be able to understand and comply with a requirement to become physically born.

This teaching is also substantiated in the Old Testament which Nicodemus, a teacher of Scripture to Israel, (cf. Jn 3:10), should have been familiar with:

1) [Compare Ez 36:24-27 from the Old Testament]:

(Ez 36:24 NKJV) "For I will take you [Israel, cf. Ez 36:22] from among the nations, gather you out of all countries, and bring you into your own land.

(Ez 36:25 NKJV) Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols."

[God foretold that after he took Israel from among the nations and brought her into her own land, (Ez 36:24); He would sprinkle clean water on her to cleanse her from her filthiness and idols, i.e., from her sins, especially idol worship. Since the concept of sprinkling clean physical water over all of Israel would not wash away her sins, nor even clean away all of her external filthiness, then the phrase "sprinkle clean water" must be figurative, and represent a spiritual cleansing - the work of God, (the Holy Spirit), in the spiritual realm. Note that for God to cleanse one of internal filthiness, i.e., all their sins, it is implied that God must make payment for them through His Personal atonement, (through God the Son, Jesus Christ).

The concept of sprinkling the water of cleansing to make an individual ceremonially clean appears in Scripture. For example, it was to be done to Levitical priests to purify them as part of a symbolic ritual which would represent the actual work of God in the spiritual realm of purifying them from temporal sins so they can qualify to serve God. This concept should have been familiar to Nicodemus:

a) [Compare Nu 8:5-7]:

(Nu 8:5 NIV) "The LORD said to Moses:

(Nu 8:6 NIV) 'Take the Levites from among the other Israelites and make them ceremonially clean.

(Nu 8:7 NIV) To purify them, do this: Sprinkle the water of cleansing on them; then have them shave their whole bodies and wash their clothes, and so purify themselves' "

1) cont.) [Ez 36:24-27 cont.]:

(Ez 36:26 NKJV) "I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh."

[Furthermore, as part of the work of God which is figuratively referred to as "sprinkling clean water [on Israel]," God foretold that He would provide all Israelites with a new heart and a newborn human spirit. The word heart here does not refer to the physical heart but to the minds and attitudes of every Israelite being redirected toward a willingness to love and be obedient to God.

The term "heart of stone" in the phrase "I will take the heart of stone out of your flesh" refers to Israel's attitude of coldness, hardness and consequent deliberate distancing from God. The work of God in providing Israel with a "new heart," i.e., a "heart of flesh" refers to God's work of enabling Israel to choose to be faithful, obedient and close to God. The phrase "I will ...put a new spirit within you" refers to God providing all of Israel with newborn human spirits; i.e., a spiritual birth of all Israel - becoming born again from above. Note that this is done by God as part of His work of sprinkling clean water on Israel in her spiritual cleansing, (Ez 36:25)]:

(Ez 36:27 NKJV) "I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do [them]. "

In verse 27, God further explains as part of His work, which is figuratively referred to in Scripture as "sprinkling clean water" on Israel, that He will put His Spirit - the Holy Spirit - to indwell all Israelites and enable them each to willingly choose to walk in His statutes and keep His judgments.

B) BEING BORN OF WATER AND SPIRIT - BEING GIVEN A NEWBORN SPIRIT AND CLEANSED FROM SINS - IS EXCLUSIVELY OUT OF THE SPIRITUAL REALM; FOR IT IS THAT WHICH IS FLESH WHICH GIVES BIRTH EXCLUSIVELY TO FLESH AND IT IS THAT WHICH IS SPIRITUAL WHICH GIVES BIRTH EXCLUSIVELY TO THE NEWBORN HUMAN SPIRIT

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. (Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews, (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' " =

(Jn 3:6 Greek) .to ...gegennEmenon ....ek .......tEs .sarkos sarx .estin .kai .to ..gegennEmenon ..

..........................The having been born .out of .the .flesh ...flesh ..is; ....and .the having been born

ek ......tou pneumatos ...............pneuma .....estin."

out of the spiritual [realm]........spirit ..........is."

The concept of being "born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm]" is corroborated by the next verse, Jn 3:6 which stipulates "that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character]." So human beings give birth to human beings - a work which is exclusive to the physical world; and the Spirit gives birth to spirit, i.e., God the Holy Spirit gives birth to the new born human spirit - a work exclusive to the spiritual world.

The Greek word "sarx" rendered "flesh" in the YLT cannot mean man's fleshly or sinful nature because an individual's sin nature cannot give birth to another sin nature. Hence "flesh" in Jn 3:5 refers to that which is of the physical realm, more specifically the work of physical human beings who give birth to physical human beings in the physical realm. On the other hand, Jn 3:6 goes on to say that that which is of the spiritual realm, more specifically the work of God the Holy Spirit Whose work gives birth to the human spirit in the spiritual realm. So according to Jn 3:6, Jesus is evidently speaking of a spiritual birth from above, i.e., being given a newborn spirit brought about exclusively in the spiritual realm by the work of God the Holy Spirit, (cf Ez 36:26). It excludes anything to do with the physical realm, such as physical birth or water baptism. So the Greek word "hudatos" rendered "water" in Jn 3:5 is figurative for that which is of the spiritual realm, more specifically the work of God the Holy Spirit.

V) [Jn 3:7-8]:

(Jn 3:7 NKJV) ''' "Do not marvel that I said to you, 'You must be born again [from above].'

(Jn 3:8 NAS) The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the [spiritual realm]." '''

A) JESUS TOLD NICODEMUS NOT TO MARVEL THAT HE SAID, "YOU MUST BE BORN AGAIN FROM ABOVE;" FOR JUST AS '''THE "PNEUMA" = "WIND" BLOWS WHERE IT WISHES AND YOU HEAR THE SOUND OF IT, BUT DO NOT KNOW WHERE IT COMES FROM AND WHERE IT IS GOING''' - SO IT IS WITH THE WORK OF BEING BORN AGAIN FROM ABOVE OUT OF THE "PNEUMATOS" = "SPIRITUAL REALM:" IT IS AS THE "PNEUMA" = "SPIRIT OF GOD" WISHES: IF YOU HAVE HEARD OF HIS WORK YOU STILL WOULD NOT KNOW WHERE, WHEN OR HOW HE COMES AND GOES TO DO HIS WORK

(Jn 1:12 YLT) '''But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. ( Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews. (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God, (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character]. (Jn 3:7 NKJV) Do not marvel that I said to you, 'You must be born again [from above].' (Jn 3:8 NAS) The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the [spiritual realm]." ''' =

(Jn 3:8 Greek) "To ..pneuma hopou thelei ..pnei, ...kai tEn phOnEn autou .akoueis

.........................."The wind .....where it wills .blows, and the sound .....its .....you hear

all' ouk oidas .pothen ........erchetai kai .pou ....hupagei houtOs .estin pas

but not .know .from where it comes and where it goes: .thus ......is .....everyone

ho .gegennEmenos ....ek .....tou pneumatos."

the having been born out of the spiritual realm."

Jesus told Nicodemus not to marvel that He said to him, "You must be born again from above [for just as] the wind ["pneuma"] blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going''' - so is everyone who is born of the spiritual realm, [i.e., the work of being born again from above out of the "pneumatos" = "spiritual realm]. So just as the wind blows where it wishes, so it is as the Spirit of God ["Pneuma"] wishes. Although one can know that the cleansing of all sins and the giving birth to the newborn spirit ["pneuma"] in man is the work of God the Holy Spirit ["Pneuma"], one would not know where, when or how He comes and goes to do His work, nor how He does it.

Evidently, the phrases "Born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm]" in Jn 3:5 and "Born again from above" in Jn 3:3 & 7 should have been familiar concepts to Nicodemus. Jesus made it clear that Nicodemus was supposed to be knowledgeable in the [OT] Scriptures, (Jn 3:10; Ez 36:24-27; 11:19; 18:31; Nu 8;5-7; Jer 31:31-34). Nicodemus was a Pharisee and a ruler of the Jews. Both positions requiring an expert knowledge of the [OT] Scriptures.

Jn 3:8 provides further insight into what being 'born again' and 'born of water and spirit' means. It is equated with "gegennEmenos ek tou pneumatos" = "born [out] of the spiritual realm."

The available meanings of the Greek noun "pneuma," ["pneumatos," genetive case] include wind, breath; spirit, soul, self; disposition, spiritual realm or state; spirit (angelic, demonic, human), the Spirit (the Holy Spirit). The rendering in English of "wind" for the Greek noun "pneuma" in Jn 3:8 bests suits the context with the understanding that the behavior of the wind is being compared to an operation within the "spiritual realm" by the "Spirit of God," which both terms can also be rendered from the Greek noun "pneuma." The comparison of the work of the "Pneuma" = the Spirit of God in the "pneuma" = the spiritual realm with the behavior of the "pneuma" = "wind" suggests that the work of God the Holy Spirit in the spiritual realm is invisible and unfathomable, like the blowing of the wind. An individual can know about becoming born of God from above through a moment of faith alone in Christ alone; but he can neither control the wind; nor the realm of the spirit; nor the work of the Spirit of God; nor does he have anything to do with his becoming born again from above except to trust in God to do it for him; nor does he have anything to do with maintaining or keeping his born again status. So this rules out "born of water" referring to physical birth, water baptism or any human doing. It is virtually described as an unfathomable mystery in the same way that the wind blows wherever it pleases and one cannot tell "where it comes from and where it is going." Nevertheless the wind is a discernible earthly analogy for being born again from above in the spiritual realm - which Nicodemus should have grasped.

VI) [Jn 3:9-10]:

(Jn 3:9 NKJV) "Nicodemus answered and said to Him, 'How can these things be?'

(Jn 3:10 YLT) Jesus answered and said to him, '[You are] the teacher of Israel - and these things [you do] not know!' "

A) DESPITE:

1) THE TESTIMONY OF JESUS TO THE CROWDS WHEREUPON MANY BELIEVED IN HIS NAME TO BECOME BORN AGAIN FROM ABOVE UNTO AN ETERNAL LIFE FAMILIAL RELATIONSHIP WITH GOD IN THE KINGDOM OF GOD;

2) THE MIRACULOUS SIGNS NICODEMUS ACKNOWLEDGED PROVED THAT JESUS CAME FROM GOD AND THAT GOD WAS WITH HIM;

3) JESUS' REPEATED EXPLANATIONS TO NICODEMUS OF HAVING TO BE BORN AGAIN FROM ABOVE IN ORDER TO SEE [ENTER] THE KINGDOM OF GOD USING EARTHLY ANALOGIES AND REFERENCES TO SCRIPTURE

NICODEMUS - THE TEACHER OF SCRIPTURE TO ISRAEL RESPONDED INCOMPREHENSIVELY WITH "HOW CAN THESE THINGS BE," CHOOSING TO REMAIN IN IGNORANCE. CONSEQUENTLY, JESUS EXCLAIMED, "[YOU ARE] TEACHER OF ISRAEL AND THESE THINGS [YOU DO] NOT KNOW?!"

(Jn 1:12 YLT) '''But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. ( Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews. (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:7 NKJV) Do not marvel that I said to you, 'You must be born again [from above].' (Jn 3:8 NAS) The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the [spiritual realm]. (Jn 3:9 NKJV) Nicodemus answered and said to Him, 'How can these things be?' (Jn 3:10 YLT) Jesus answered and said to him, '[You are] the teacher of Israel - and these things [you do] not know!' " ''' =

Despite the testimony of Jesus to the crowds, whereupon many believed in His name to become born again from above unto an eternal life familial relationship with God in the Kingdom of God, (Jn 1:12-13; 2:23-24); and despite the miraculous signs which Jesus performed, which Nicodemus acknowledged proved that Jesus came from God and that God was with Him, (Jn 3:1-2); and despite Jesus' repeated explanations to Nicodemus of having to be born again from above in order to see [enter] the Kingdom of God - using earthly analogies and terms which were clearly explained in Scripture, (Jn 3:3, 5-8; Ez 36:24-27); Nicodemus - the teacher of Scripture to Israel - responded incomprehensively with "How can these things be, (Jn 3:9)?" Nicodemus evidently chose to remain in ignorance of Who Jesus was and His message. He responded as if unable to understand the earthly analogies Jesus used and as if unaware of the passages in Scripture to which was Jesus referring. Consequently, Jesus exclaimed incredulously, "[You are] teacher of Israel and these things [you do] not know, (Jn 3:9) ?!"

VII) [Jn 3:11-12]:

(Jn 3:11 YLT) "[Truly, truly], I say to [you, (singular)], what we have known we speak [of to you] and what we have seen we testify, [to you of] and our testimony [you, (plural)] do not receive;

(Jn 3:12 YLT) if the earthly things I said to you [plural], and [you, (plural)] do not believe, how, if I shall say to you [plural] the heavenly things, will [you, (plural)] believe?"

A) JESUS, OLD TESTAMENT SCRIPTURE AND MESSENGERS OF HIS DAY BORE WITNESS TO NICODEMUS AND ISRAEL ABOUT BEING BORN AGAIN FROM ABOVE IN ORDER TO ENTER THE ETERNAL KINGDOM OF GOD THROUGH A MOMENT OF FAITH ALONE IN JESUS CHRIST ALONE, WHICH TESTIMONY WAS LARGELY REJECTED. SINCE JESUS' TESTIMONY AND THAT OF THE OTHERS WAS FULLY COMPREHENSIBLE AND BELIEVABLE AS IT WAS BASED ON WHAT WAS KNOWN, SEEN AND CONVEYED IN EARTHLY ANALOGIES YET NOT RECEIVED; THEN JESUS ASKED HOW THEN IF HE SPOKE TO THEM OF HEAVENLY THINGS, WOULD THEY BELIEVE?' - IT WAS UNLIKELY

(Jn 1:12 YLT) '''But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. ( Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews. (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:7 NKJV) Do not marvel that I said to you, 'You must be born again [from above].' (Jn 3:8 NAS) The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the [spiritual realm]. (Jn 3:9 NKJV) Nicodemus answered and said to Him, 'How can these things be?' (Jn 3:10 YLT) Jesus answered and said to him, '[You are] the teacher of Israel - and these things [you do] not know! (Jn 3:11 YLT) [Truly, truly], I say to [you, (singular)], what we have known we speak [of to you] and what we have seen we testify, [to you of] and our testimony [you, (plural)] do not receive; (Jn 3:12 YLT) if the earthly things I said to you [plural], and [you, (plural)] do not believe, how, if I shall say to you [plural] the heavenly things, will [you, (plural)] believe?' " ''' =

Due to Nicodemus' incredible demonstration of willful ignorance, Jesus brings up a key point to counter Nicodemus' and Israel's unwillingness to choose to understand and receive, i.e., believe in Him, (cf. Jn 1:10-13; 3:4, 9). Since Jesus spoke in the first person plural, it can be concluded that He was including the testimony of OT Prophets and the messengers of His day who bore witness to Nicodemus and to Israel as to Who He was and to what one must do to enter the eternal Kingdom of God. And since Jesus directed His point to a second person plural object, we can conclude that He included Nicodemus and the people he was a leader of: Israel. In effect, Jesus spoke in terms of what He and others have known and what they have seen, i.e., they spoke in earthly analogies and relayed their observations in such a way that any man should be able to understand and choose to believe in Him. Yet Nicodemus and Israel largely chose not to believe in the testimony of our Lord and the Prophets, which was clearly comprehensible to a number of Israelites who did believe, (Jn 2:23-25). Hence it can be concluded that Jesus' own people did not receive Him:

1) [Compare Jn 1:10-11]:

(Jn 1:10 YLT) "In the world He was, and the world through Him was made, and the world did not know Him:

(Jn 1:11 NKJV) He came to [all individuals of] His own [plural = all mankind], and His own [singular, people] did not receive Him" =

In Jn 3:12, Jesus completes His argument with, "If the earthly things I said to you [plural], and [you, (plural)] do not believe, how, if I shall say to you [plural] the heavenly things, will [you, (plural)] believe?"

Since Nicodemus and Israel did not believe in what Jesus and others were speaking of relative to entering the eternal Kingdom of God when earthly analogies were used, such as being born again/from above and born of water to represent being born of the Holy Spirit in the spiritual realm; and of using the wind to picture the Holy Spirit's work of the regeneration of an individual's spirit; then Jesus was prompted to ask, "How then will you [Nicodemus & Israel] believe [in Him] if [He] spoke of heavenly things?" Given that they refused to believe in what was presented to them with what was known and seen using earthly analogies, it would be that much the more unlikely that they would believe in what was presented of heavenly things. Unlike the "many people [who] saw the miraculous signs Jesus was doing and believed in His name," (Jn 2:23), Nicodemus and Israel lacked the moment of faith alone in Jesus Christ alone unto an eternal life familial relationship with God in the eternal Kingdom of God. They deliberately remained in a state of not understanding and disbelief in Him which continued to exclude them from entering the eternal Kingdom of God.

VIII) [Jn 3:13]:

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven."

A) AT THE TIME OF JESUS' CONVERSATION WITH NICODEMUS, NO ONE HAD ASCENDED TO HEAVEN BUT THE SON OF MAN, JESUS HIMSELF, WHO CAME DOWN FROM HEAVEN, WHO YET WAS IN HEAVEN - A REFERENCE TO HIS ETERNAL OMNIPRESENCE IN HEAVEN AND ON EARTH - AN ATTRIBUTE OF GOD ALONE

(Jn 1:12 YLT) '''But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. ( Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews. (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].'(Jn 3:7 NKJV) Do not marvel that I said to you, 'You must be born again [from above].' (Jn 3:8 NAS) The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the [spiritual realm]. (Jn 3:9 NKJV) Nicodemus answered and said to Him, 'How can these things be?' (Jn 3:10 YLT) Jesus answered and said to him, '[You are] the teacher of Israel - and these things [you do] not know! (Jn 3:11 YLT) [Truly, truly], I say to [you, (singular)], what we have known we speak [of to you] and what we have seen we testify, [to you of] and our testimony [you, (plural)] do not receive; (Jn 3:12 YLT) if the earthly things I said to you [plural], and [you, (plural)] do not believe, how, if I shall say to you [plural] the heavenly things, will [you, (plural)] believe?'(Jn 3:13 NKJV) No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven." ''' =

In Jn 3:13, Jesus provides a further point to answer Nicodemus' declaration / question of Jn 3:2, "Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him." His point this time is a heavenly analogy so that Nicodemus might identify, understand and believe in Who Jesus is unto a born again from above eternal life familial relationship with God in the Kingdom of God, (Ref. Jn 1:12-13, 3:3-12): Jesus said, "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven," referring to Himself. Since this statement was made by Jesus before His atoning sacrifice for the sins of the whole world which had not yet occurred at the time Jesus was speaking to Nicodemus, we can conclude that no believer / saint up to this time occupied heaven after he died; for the sins of mankind had not yet been atoned for. Hence Old Testament saints, including Elijah and Enoch who were translated before they died, did not gain entrance into heaven. They were evidently placed in the Paradise compartment of Hades until Jesus made atonement their sins and for the sins of the whole world,

Jesus indicates in Jn 3:13b that there was one exception to His point that "No one has ascended to heaven: but He Who came down from heaven, that is, the Son of Man Who is in heaven," referring to Himself. Note that the verb in the Greek phrase rendered "No one has ascended to heaven" does not demand that the Son of Man make an actual journey from elsewhere to heaven, for the end of the verse stipulates that the Son of Man is present in heaven and while present in heaven has also come down from heaven to His people, Israel; and to the whole world to atone for and save people from their sins and to reign forever in the eternal Kingdom of God. . Note that this implies an eternal presence in heaven and omnipresence, characteristics of God alone, (cf Jn 1:1).

*** EXCERPT FROM JN CHAPTER ONE RE: JESUS AS THE SON OF MAN ***

..................................OR SKIP TO THE NEXT VERSE

AS JOHN THE BAPTIST CONTINUED TO ANNOUNCE JESUS AS THE LAMB OF GOD, ANDREW AND ANOTHER DISCIPLE OF JOHN BEGAN TO FOLLOW JESUS. SIMON PETER, PHILIP AND NATHANAEL JOIN THEM. DECLARATIONS ARE MADE OF FINDING THE MESSIAH IN JESUS, AND THAT HE IS THE SON OF GOD AND KING OF ISRAEL. DUE TO NATHANAEL'S REMARKABLE FAITH IN HIM, JESUS SAYS TO NATHANAEL: "HEREAFTER YOU SHALL SEE HEAVEN OPEN, AND THE ANGELS OF GOD ASCENDING AND DESCENDING UPON THE SON OF MAN"

(Jn 1:29 NKJV) '''The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God Who takes away the sin of the world! (Jn 1:30 YLT) This is He concerning Whom I said, 'After me doth come a man, Who hath come before me, because He was before me:' (Jn 1:31 NKJV) I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water." (Jn 1:32 NKJV) And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. (Jn 1:33 NKJV) I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' (Jn 1:34 NKJV) And I have seen and testified that this is the Son of God." (Jn 1:35 YLT) On the morrow, again, John was standing, and two of his disciples, (Jn 1:36 NKJV) And looking at Jesus as He walked, he said, "Behold the Lamb of God!" (Jn 1:37 YLT) and the two disciples heard him speaking, and they followed Jesus. (Jn 1:38 NKJV) [But] Jesus [having] turned, and [having seen] them following, said to them, "What do you seek?" And they said to Him, "Rabbi, (which is to say, [being interpreted] Teacher), "Where [do you reside]?" (Jn 1:39 NKJV) He said to them, "Come and see." They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour). (Jn 1:40 NKJV) One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. (Jn 1:41 NKJV) He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated the Christ). (Jn 1:42 NKJV) And he brought him to Jesus. [And] when Jesus looked at him, He said, "You are Simon the son of Jonah. You shall be called Cephas" (which is translated, ... stone). (Jn 1:43 NKJV) The following day Jesus wanted to go to Galilee, and He found Philip and said to him, "Follow Me." (Jn 1:44 NKJV) Now Philip was from Bethsaida, the city of Andrew and Peter. (Jn 1:45 NKJV) Philip found Nathanael and said to him, "We have found Him of whom Moses in the law, and also the prophets, wrote - Jesus of Nazareth, the son of Joseph." (Jn 1:46 NKJV) And Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." (Jn 1:47 NKJV) Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!" (Jn 1:48 NKJV) Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you." (Jn 1:49 NKJV) Nathanael answered and said to Him, "Rabbi, You are the Son of God! You are the King of Israel!" (Jn 1:50 NKJV) Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these." (Jn 1:51 NKJV) And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man." ''' =

The day after John the Baptist recognized Jesus for the first time as "the Christ;" John who was again standing with two of his disciples, once more looking at Jesus as He walked, said, "Behold the Lamb of God." The previous day, John, when he first recognized Jesus as "the Christ" declared "Behold the Lamb of God," and at that time added, "Who takes away the sin of the world," (Jn 1:29). Note that both declarations refer to the key to the fulfillment of our LORD's mission to bring His righteous kingdom rule into the world: His atoning sacrifice for the sins of the world, offering Himself as the perfect sacrificial "Lamb of God."

So when John the Baptist said, "Behold the Lamb of God" on the next day, his two disciples, who heard John announcing the arrival of Jesus with, "Behold the Lamb of God," followed Jesus. But Jesus having turned and having seen them following, said to them, "What do you seek?" And they said to Him, "Rabbi" meaning Teacher, "Where do you reside?"

1) [Compare Jn 1:38 Greek]:

"Strapheis .........de ho IEsous kai theasamenos autous akolouthountas .legei autois

"Having turned .but ....Jesus, and .beheld ..........them ...following, ..........says .to them,

Ti ......zEteite .....Hoi .de .eipon autO ...Rhabbi ho ......legetai .....hermEneuomenon .Didaskale, pou ....meneis"

What seek you? The and said ..to him .Rabbi ..which .is to say ..being interpreted ...Teacher, ...where do you reside?"

Jesus responded to Andrew's "Where do you reside?" with "Come and see." So the two disciples of John came and saw where Jesus was staying, and remained with Him that day. And then it was about the tenth hour, (Jn 1:39), which most likely was 4 PM, since Jewish time was customarily reckoned from sunrise.

Since John the Baptist's purpose was to announce the coming of the Christ to establish His righteousness and His eternal kingdom through His atoning sacrifice for the sins of the whole world, so that men might choose to believe in Him to enter that kingdom and follow Him as disciples; then when the Christ came, that was the beginning of the culmination of John the Baptist's ministry. Hence Scripture reports that on the day after John first announced the presence of the Messiah, two of his disciples began to follow Jesus and became His disciples. Note that the two disciples' following Jesus was a signal that they had moved from being disciples of John the Baptist to disciples of Jesus the Christ, the Lamb of God. When the two men asked Jesus, "Where do you reside," they called Him "Rabbi, literally Master or Teacher. And Jesus' answer was "Come and see," which implies for them to follow Him.

One of the two disciples of John who heard John speak and followed Jesus, was named Andrew, brother of Simon Peter, (Jn 1:40). The next verse, (Jn 1:41), indicates with the beginning phrase, "He [Andrew] first found his own brother Simon" that the first thing Andrew did after visiting with Jesus was to find his brother, Simon. Andrew said to Simon, " 'We have found the Messiah,' (which is translated the Christ, [Jn 1:41].)" This corroborates that "the Christ," the annointed One of God is the Messiah

So Andrew brought Simon to Jesus, and when Jesus looked at him, He said "You are Simon the son of Jonah. You shall be called Cephas" (rendered Stone, in the NKJV, (Jn 1:42). The Aramaic word "Cephas" (KEphas), meaning "rock" is the name Jesus gave to Simon. Author John translated the aramaic word into the Greek word Petros, for his readers. "Petros"refers to a throwing sized rock as opposed to Petra, a boulder or foundational stone.

The following day, (notice that this is a sequential historical narrative), Jesus made it known that He wanted to go to Galilee. He found Philip, and He said to Philip, "Follow Me, (Jn 1:43)." Note that Philip was from Bethsaida, the city of Andrew and Peter, (Jn 1:44). Later, Philip found Nathanael and said to him: "We [evidently referring to other disciples of John the Baptist] have found Him of Whom Moses in the Law and also the Prophets wrote [OT Scripture, (Jn 1:45)]." Philip was speaking of OT Scripture passages which referred to the Messiah / Savior / Ruler coming to bring in His righteous Kingdom of God through Israel. And then Philip says, [The One Moses and the Prophets refers to is] "Jesus of Nazareth, the son of Joseph," Whom he evidently knew as a man of his generation from the local town of Nazareth, a son of a local man named Joseph. Nathanael responded negatively with, "Can anything good come out of Nazareth?" Nathanael reflected upon the negative character of the village of Nazareth. Andrew did not debate this with Nathanael, but simply said, "Come and see," (Jn 1:46). And Nathanael did come and see. When Jesus saw Nathanael, He said, "Behold, an Israelite indeed, in whom is no deceit," (Jn 1:47). Evidently, Nathanael's character included being forthright and honest in a finite human sense. This is not to say that Nathanael was absolutely guileless as God is without guile. And Nathanael responded as if Jesus had a specially informed insight into his character with, "How do you know me?" Jesus' answer to Nathanael's question "How do you know me?" was "Before Philip called you, when you were under the fig tree, I saw you," (Jn 1:48). Jesus' answer implies a supernatural knowing of Nathanael; for walking by where Nathanael was sitting under a fig tree would not have provided insight into Nathanael's character being without guile. Nathanael's response affirms that he understood that Jesus had a supernatural knowledge of his nature: "Rabbi, You are the Son of God! You are the King of Israel!"

So Nathanael's understanding was that Jesus was the Christ, the Son of God. And Nathanael's key focus was that Jesus was coming to be King of Israel. Note that author John did not indicate that Nathanael understood that the Christ was to be, as John the Baptist said, "the Lamb of God Who takes away the sin of the world" so as to bring in His Kingdom of Righteousness not just to Israel but to the whole world. Jesus then answered Nathanael, "Because I saw you under the fig tree, do you believe? You will see greater things than these. Most assuredly [Jesus said to Nathanael] hereafter you shall see heaven open and the angels of God ascending and descending upon the Son of Man." So Nathanael will be given spiritual vision of heaven opening and the angels of God ascending and descending upon the Son of Man, Jesus Christ.

Jn 1:48-51 implies that Nathanael was knowledgable of passages in Scripture which related to the coming Messiah / Savior / Ruler as the Son of God and King of Israel. When Jesus referred to Nathanael seeing angels of God ascending and descending upon the Son of Man, (Jn 1:51); this was similar to when John the Baptist saw the Spirit of God descending from heaven like a dove upon Jesus, (Jn 1:32); and the time when Jacob saw in a dream, the angels going up and down a ladder into the world:

2) [Compare Gen 28:10-12 versions]:

(Gen 28:10 NKJV) "Now Jacob went out from Beersheba and went toward Haran.

(Gen 28:11 NKJV) So he came to a certain place and stayed there all night, because the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep.

(Gen 28:12 NKJV) Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it."

Jesus' statement to Nathanael in Jn 1:51, "Hereafter you will see heaven open and the angels of God ascending and descending upon the Son of Man" has Jesus in view as the Son of Man. With the definite article, "the," a specific Son of Man is in view, a unique Human Being - a representative of Mankind, as the phrase "Son of" means having the characteristics of. The phrase "Son of Man" comes from a number of passages in the Old Testament:

3) [Compare Dan 7:9-14]:

(Dan 7:9 NKJV) "I watched till thrones were put in place, And the Ancient of Days [God the Father] was seated; His garment was white as snow, And the hair of His head was like pure wool. His throne was a fiery flame, Its wheels a burning fire;

(Dan 7:10 NKJV) A fiery stream issued And came forth from before Him. A thousand thousands ministered to Him; Ten thousand times ten thousand stood before Him. The court was seated, And the books were opened.

(Dan 7:11 NKJV) I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame.

(Dan 7:12 NKJV) As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time.

(Dan 7:13 NKJV) I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds [angels] of heaven! He came to the Ancient of Days [God the Father], And they brought Him near before Him.

(Dan 7:14 NKJV) Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed."

The phrase, "Ancient of Days," in Dan 7:9-14 refers to God the Father. And the phrase "Son of Man" in Dan 7:13, where "Son of" means to have the characteristics of; in the case of Dan chapter 7, a representative of Man, i.e., Humanity Who at the same time is God.

With the definite article, "the" a specific Son of Man is in view, a unique Human Being Who Daniel saw in a vision "coming with the clouds of heaven" [Angels, (cf. Ps 104:1-4)] toward the Ancient of Days, [God the Father], (Dan 7:9). Note that heaven does not characteristically have clouds; nor does the Son of Man come with the clouds of heaven unless those clouds were other than literal clouds, i.e., angelic beings. Hence those clouds, it can be concluded are angelic beings, who characteristically would accompany the Son of Man, (cf. Ps 104:1-4), and lead Him into the presence of the Ancient of Days, a term used to describe God, (Dan 7:9-10). So God the Son, Who is God and Man at the same time, appears in heaven in Daniel's vision of the future in His glorified human body. So the Son of Man is led by angels into the throne room and the presence of God the Father before hosts of angelic beings and believers of ages past, (vv. 9-12). Such a unique "Son of Man," who can approach the Ancient of Days, God the Father, must also be more than a man, for verse 7:14 declares that "He was given authority, glory and sovereign power; all peoples, nations and men of every language worshipped Him. His dominion is an everlasting dominion that will not pass away; and His kingdom is one that will never be destroyed;" for only God is to be worshipped, (Dt 6:13), and has an everlasting dominion and absolute sovereign power. Hence "the Son of Man" is God and Man. So it is in the name of the Son of Man in which universal judgment is committed to Him. And in the Son of Man is fulfilled blessing and salvation through a coming Man. All of this is a function of God and God alone. So He Who bears the title of the Son of Man is God Himself.

4) [Compare Ps 80:14-17]:

(Ps 80:14 NKJV) "Return, we beseech You, O God of hosts; Look down from heaven and see, And visit this vine,

(Ps 80:15 NKJV) And the vineyard which Your right hand has planted, And the branch that You made strong for Yourself.

(PS 80:16 NKJV) It is burned with fire, it is cut down; They perish at the rebuke of Your countenance.

(PS 80:17 NKJV) Let Your hand be upon the Man of Your right hand, Upon the Son of Man Whom You made strong for Yourself."

*** END OF EXCERPT FROM JOHN CHAPTER ONE ***

IX) [Jn 3:14-15]:

(Jn 3:14 NIV) "[And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up,

(Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life."

A) JESUS REFERRED TO A PASSAGE FROM SCRIPTURE WHICH TELLS OF WHEN, IN ACCORDANCE WITH THE LORD'S INSTRUCTIONS, MOSES MADE A BRONZE SNAKE AND PUT IT ON A POLE PLACING IT IN SUCH A MANNER THAT ANY ISRAELITE WHO WAS BITTEN BY A POISONOUS SNAKE, (NOT JUST THE LIMITED FEW WHO WOULD LOOK AT IT AND LIVE), WOULD KNOW OF ITS PURPOSE AND COULD LOOK UP AT THE BRONZE SNAKE FROM WHERE THEY WERE IN A MOMENT OF FAITH ALONE IN GOD'S PROVISION AND SURVIVE THE SNAKE BITE AND LIVE. NOTE THAT THE SNAKES WERE SENT BY THE LORD TO DISCIPLINE UNFAITHFUL ISRAEL

(Jn 3:13 NKJV) No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

Jesus referred to a passage from Scripture which tells of when, in accordance with the LORD's instructions, Moses made a bronze snake and put it on a pole placing it in such a manner that any Israelite who was bitten by a poisonous snake, (not just the limited few who would look at it and live), would know of its purpose and could look up at the bronze snake from where they were in a moment of faith alone in God's provision and survive the snake bite and live. Note that the snakes were sent by the LORD to discipline unfaithful Israel.

1) [Compare Numbers 21:6-9]:

(Nu 21:4 NKJV) "Then they [Moses and the Israelites] journeyed from Mount Hor by the Way of the [Sea of Reeds], to go around the land of Edom; and the soul of the people became very discouraged on the way.

(Nu 21:5 NKJV) And the people spoke against God and against Moses: 'Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread, [Manna from heaven, (Nu 11:6-9; Ez 16:13-35)].

(Nu 21:6 NKJV) So the LORD sent fiery serpents [venomous snakes] among the people, and they bit the people; and many of the people of Israel died.

(Nu 21:7 NKJV) The people came to Moses and said, 'We sinned when we spoke against the LORD and against you. Pray that the LORD will take the snakes away from us.' So Moses prayed for the people.

(Nu 21:8 NKJV) Then the LORD said to Moses, 'Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.'

(Nu 21:9 NKJV) So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived."

a) In Accordance With The LORD's Instructions, Moses Made A Bronze Snake And Put It On A Pole Placing It In Such A Manner That Any Israelite Who Was Bitten By A Poisonous Snake, (Not Just The Limited Few Who Would Look At It And Live), Would Know Of Its Purpose And Could Look Up At The Bronze Snake From Where They Were In A Moment Of Faith Alone In God's Provision And Survive The Snake Bite And Live. Note That The Snakes Were Sent By The LORD To Discipline Unfaithful Israel

(Nu 21:4 NKJV) "Then they journeyed from Mount Hor by the Way of the [Sea of Reeds], to go around the land of Edom; and the soul of the people became very discouraged on the way. (Nu 21:5 NKJV) And the people spoke against God and against Moses: 'Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread, [Manna from heaven, (Nu 11:6-9; Ez 16:13-35)]. (Nu 21:6 NKJV) So the LORD sent fiery serpents [venomous snakes] among the people, and they bit the people; and many of the people of Israel died. (Nu 21:7 NKJV) The people came to Moses and said, 'We sinned when we spoke against the LORD and against you. Pray that the LORD will take the snakes away from us.' So Moses prayed for the people. (Nu 21:8 NKJV) Then the LORD said to Moses, 'Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.' (Nu 21:9 NKJV) So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived." =

Note that the LORD sent venomous snakes among the Israelites to discipline them for unfaithfulness, (Nu 21:4-6). When the people came to Moses acknowledging their sin against God, the LORD provided a remedy for all Israelites through Moses: to make a snake which he fabricated out of bronze and mount it upon a pole to make it known and visible to all Israelites. Whereupon any Israelite who was bitten by a snake who would choose to look at the snake believing that God would save him from physical death would live.

Note that the language of God's command in Nu 21:8 which reads as follows, "Then the LORD said to Moses, 'Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live' " stipulates that Moses was to make a snake and set it on a pole and it shall be that everyone who is bitten, when he looks at it, shall live, implying that Moses was to place it in a strategic place that would make it visible to all Israelites who might be bitten by a snake, i.e., all Israelites in their camp. That was evidently the reason for the LORD's command to Moses to set the snake on a pole - to make it known and visible to all. So in the absence of restricting language, the context of the passage in Numbers chapter 21 includes.any Israelite who was bitten by a poisonous snake, not just a chosen few who would choose to look at it and live, as some maintain. The LORD also implies that all Israelites were to be informed by Moses of the purpose of the bronze snake, that any Israelite who was bitten by a snake was to be given the opportunity by the LORD to look at the snake with an expectation, i.e., a moment of faith alone in the LORD alone, that he would be healed through the LORD and he would live. There is not in view in the passage any human effort to seek and find out about the LORD's remedy; nor to travel to find and view the bronze snake, as some maintain; nor is there any stipulation of a human vow, committment to obey, or good deed. Since being bitten by a venomous snake causes such trauma to the physical body; and since minimal time and energy expenditure is of the essence when one has been bitten by a poisonous snake; then one cannot be required to expend time and energy in praying, committing to some sequence of good deeds, finding out about the bronze snake or in making a journey - long or short - to view it. Nor is it implied that there is a concerted effort to look up at the snake in order to be healed. A simple look up at the bronze snake of a moment of faith alone in the LORD alone to heal one is all that is in view.

B) THE O.T. ILLUSTRATION OF MOSES LIFTING UP A BRONZE SNAKE ON A POLE IS USED TO SHOW THAT IN THE SAME WAY THAT A LOOK OF FAITH UPON THE BRONZE SNAKE SAVED AN ISRAELITE FROM DYING FROM A POISONOUS SNAKE BITE, SO WITH ALL MANKIND IN VIEW, WHOEVER EXERCISES A MOMENT OF FAITH ALONE IN THE SON OF MAN, JESUS CHRIST BEING LIFTED UP [ON THE CROSS TO PAY FOR SINS] SHOULD NEVER HAVE TO EXPERIENCE ETERNAL PERISHING BUT [SHOULD] HAVE ETERNAL LIFE

(Jn 1:12 YLT) '''But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus Himself was not trusting himself to them, because of His knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify [to Him] of man, for He knew what was in man. ( Jn 3:1 YLT) And there was [a] man of the Pharisees, Nicodemus his name, [a] ruler of the Jews. (Jn 3:2 YLT) this one [Nicodemus, (v. 1)] came unto Him by night, and said to Him, 'Rabbi, we have known that from God [you have] come - a teacher, for no one these signs is able to do that [which you do] if God [is] not... with Him.' (Jn 3:3 YLT) Jesus answered and said to him, '[Truly, truly] I say to [you], if any one [is] not ...born [again] from above, he is not able to see the [Kingdom] of God. (Jn 3:4 YLT) Nicodemus [says to] Him, 'How is a man able to be born [again], being old? Is he able into the womb of his mother a second time to enter and to be born?' (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:7 NKJV) Do not marvel that I said to you, 'You must be born again [from above].' (Jn 3:8 NAS) The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the [spiritual realm]. (Jn 3:9 NKJV) Nicodemus answered and said to Him, 'How can these things be?' (Jn 3:10 YLT) Jesus answered and said to him, '[You are] the teacher of Israel - and these things [you do] not know! (Jn 3:11 YLT) [Truly, truly], I say to [you, (singular)], what we have known we speak [of to you] and what we have seen we testify, [to you of] and our testimony [you, (plural)] do not receive; (Jn 3:12 YLT) if the earthly things I said to you [plural], and [you, (plural)] do not believe, how, if I shall say to you [plural] the heavenly things, will [you, (plural)] believe? ' (Jn 3:13 NKJV) No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. " ''' =

Verses 14 and 15 of John chapter 3 say that just as Moses in obedience to the LORD lifted up the bronze snake that he fabricated out of bronze and set on a pole for all Israelites to know of and see so that any Israelite of his time that was bitten by a venomous snake would know of its purpose and could look up at it from where they were in a moment of faith alone in the LORD alone and live, (Nu 21:1-9); so Jesus said to Nicodemus, that the Son of Man, implying Himself, must be lifted up in an atoning sacrifice for the sins of all mankind, (Jn 12:32-33; 19:17), so that, with all mankind in view, whoever believes in Him - in His atoning sacrifice for the sins of the whole world - should never have to experience eternal perishing but should have eternal life.

[Since the Greek phrase "ME apolEtai all' " rendered "should not perish but" in the NKJV appears in the following significant manuscripts, it is considered to be part of the original text: p63, 02A, 017K, 036, 037, 038, 13, byz.it. Lach. On the other hand, the following manuscripts do not have this phrase: 01N, 03B, 019L, 1, 33, bo. Treg, Alf, Tisc, We/Ho, WeisDod, UBS. In any case, the inclusion or omission of the phrase in Jn 3:15 does not effect the meaning of the passage because the reception of eternal life demands that one never perish, so its presence is implied. Furthermore, the phrase does appear in Jn 3:16, corroborating that interpretation]

1) The Phrase, 'The Son Of Man Must Be Lifted Up' Parallels 'Just As Moses Lifted Up The Snake In The Desert,' Such That Just As The Action Of The Bronze Snake Being Set On A Pole In Order To Provide A Means By Which An Ancient Israelite Might View It, Believe In The LORD And Be Saved From A Poisonous Snake Bite And Live; So Jesus Christ, The Son Of Man, Was To Be Lifted Up Such That An Atonement For The Sins Of The Whole World Would Be Accomplished So That, With All Mankind In View, Whoever Believes In Him Should Never Have To Experience Eternal Perishing But Should Have, i.e., Should Be Saved From Ones Sins Unto Eternal Life

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

(Jn 3:14 Greek) "Kai ..kathOs .MOsEs hupsOsen ton ophin ....en tE .erEmO

.............................And .even as Moses ..lifted up ...the serpent in .the wilderness,

houtOs .hupsOthEnai ..dei ....................ton .huion tou anthrOpou

thus ......to be lifted up .it is necessary .the .Son .........of man

(Jn 3:15 Greek) hina pas ...........ho .pisteuOn ..........eis .....auton mE .apolEtai

............................that everyone .the believing [one] on [in] Him ..not .may perish,

all' echE ........zOEn aiOnion."

but may have life ....eternal."

The first word in Jn 3:14 in the Greek text is "kai" meaning "and" which connects to the previous verse, Jn 3:13, where Jesus tells Nicodemus, "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven;" referring to Himself in answer to Nicodemus' original declaration / question of Who Jesus was.

So the key subject, "the Son of Man" in Jn 3:13 continues into Jn 3:14-15 with a declaration of the purpose for which He came, by way of being paralleled with the temporal salvation through faith alone in the LORD alone which God offered through Moses to any ancient Israelite who was bitten by a poisonous snake: "[And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up that whoever believes in Him should not perish but should have eternal life."

Hence the Greek phrase in Jn 13:14b, "HoutOs .hupsOthEnai ..dei ....................ton .huion tou anthrOpou"

...................................................................Thus ......to be lifted up .it is necessary .the .Son .........of man"

rendered "So the Son of Man must be lifted up" in the NIV, parallels the action of the bronze snake being set on a pole in order to provide a means by which an ancient Israelite might view it, believe in the LORD and be saved from a poisonous snake bite and live. In the case of Jesus Christ, the Son of Man, the action of His being lifted up was such that an atonement for the sins of the whole world would be accomplished in order to make it possible that, with all mankind in view, whoever believes in Him should never have to experience eternal perishing but have, i.e., be saved from ones sins, unto eternal life. Note that later on in the Gospel of John, it will be stipulated that Jesus Christ would be, (Jn 12:32-33), and then was literally lifted up on a cross in the process of providing that atonement, (Jn 19:17). Note that both verbs rendered "lifted up" in Jn 3:14 are in the aorist tense portraying a completed action, i.e., a one time completed action to accomplish the purposes of temporal salvation and provision for the atonement of the sins of the whole world.

2) The Phrase Rendered "So The Son Of Man Must Be Lifted Up So That Whoever Believes In Him Should Not Perish But [Should] Have Eternal Life" Does Not Have The Ascension Of Jesus Christ In View As Some Maintain

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus himself was not trusting himself to them, because of his knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify of man, for He knew what was in man. (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life."

The Ascension of Jesus Christ to heaven could not be accurately portrayed as the Son of Man being lifted up as some maintain because believing in the Ascension of Jesus Christ would not be sufficent to provide eternal life as Jn 3:14-15 stipulates. This is so because the Ascension did not resolved the problem of sin between God and man so that believing in it could provide eternal life with God. On the other hand, accepting Christ's being lifted up on the cross in payment for sins of all mankind through His atoning sacrifice does.

3) Just As Provision Was Made By God For Any Ancient Israelite, So That If He Were Bitten By A Poisonous Snake, He Would Have The Opportunity To Choose To Look Upon The Bronze Snake Moses Made And Lifted Up On A Pole, And He Would Live; So In the Same Way, Provision Was Made By God For Any Man, So That He Has The Opportunity To Choose To Believe In The Son Of Man, Jesus Christ, Being Lifted Up In An Atoning Sacrifice For The Sins Of All Mankind In Order To Never Have To Experience Eternal Perishing But Have Eternal Life. Since All Mankind Is In View Relative To The Atonement Provision Of The Son Of Man, Especially In Light Of The Absence Of Limiting Words; Then The Word Rendered "Whoever" In Jn 3:15 Refers To All Mankind And Not Just A Limited Few Who Would Choose To Believe, As Some Maintain

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

Just as provision was made by God for any ancient Israelite, so that if he were bitten by a poisonous snake, he would have the opportunity to choose to look upon the bronze snake Moses made and lifted up on a pole, and he would live; so in the same way, provision was made by God for any man, so that he has the opportunity to choose to believe in the Son of Man, Jesus Christ, being lifted up in an atoning sacrifice for the sins of all mankind in order to never have to experience eternal perishing but have eternal life. Since all mankind is in view relative to the atonement provision of the Son of Man, especially in light of the absence of limiting words; then the word rendered "whoever" in Jn 3:15 refers to all mankind and not just a limited few who would choose to believe, as some maintain.

C) THE GREEK PHRASE RENDERED "WHOEVER BELIEVES" IN JN 3:15 NKJV IS NOT A PRESENT TENSE VERB WHICH CONVEYS CONTINUOUS ACTION BUT A NOMINATIVE PRESENT PARTICIPLE - A NOUN PORTRAYING PUNCTILEAR ACTION CONVEYING 'THE BELIEVER,' THE ONE WHO EXERCISED A MOMENT OF FAITH = A MOMENT OF MENTAL ASSENT IN JESUS CHRIST, THE SON OF MAN, IN ORDER TO NEVER HAVE TO EXPERIENCE ETERNAL PERISHING BUT HAVE ETERNAL LIFE. CONTINUOUS FAITH IN CHRIST IS NEITHER ATTAINABLE BY MORTAL MAN, NOR IN VIEW IN JN 3:14-15

1) The Greek Phrase Rendered "Whoever Believes" In Jn 3:15 Is Not A Present Tense Verb But A Nominative Present Participle - A Noun Portraying Punctilear Action Conveying A Believer, i.e., One Who Has Exercised A Single Moment Of Believing And Not A Continuous One In Order To Never Have To Experience Eternal Perishing But Have Eternal Life

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

(Jn 3:15 Greek) hina pas ...........ho .pisteuOn ..........eis .....auton mE .apolEtai

............................that everyone .the believing [one] on [in] Him ..not .may perish,

all' echE ........zOEn aiOnion."

but may have life ....eternal."

The Greek phrase from Jn 3:15, "Hina pas ...........ho .pisteuOn ..........eis .....auton"

.........................................................that everyone .the believing [one] on [in] Him"

rendered "that whoever believes in Him" in the NIV is literally "that everyone the believing [one]" from the Greek phrase "pas ho pisteuOn." The phrase consists of the relative pronoun "pas" = "everyone who" with the definite article "ho" rendered "the" with "pisteuOn," the present active nominative participle verb functioning as a noun, literally, "Everyone [who is] the believing [one]," i.e., everyone who is the believer in the Son of God being given for one's sins which takes only a moment in time of faith. So the Greek words which are rendered "whoever believes" in Jn 3:15 in the NIV do not contain a simple present tense verb as some contend in order to try to establish that one must maintain a constant state of believing so that one will continue to possess eternal life or lose it.

["Syntax of New Testament Greek," Brooks & Winbery, 1979, University Press, Lanham, Md, pp. 144]:

"The Substantival Participle

The participle, like an adjective, may be used in the place of a noun or other substantive. The participle itself then functions as a noun. Its case, gender, and number are determined by its use in the sentence. It may be used in most of the ways in which a noun is used, e.g. as a subject nominative, as a dative of indirect object, as an accusative of direct object, etc. It may be used with or without an article. It always stands in the attributive position [following the article]."

[The Language of the New Testament, Eugene Van Ness Goetchius, Chas. Scribner's Sons, N.Y., 1965, p. 173]:

"Present participles may be used substantively [as a noun]... In the translation of such constructions into English one must usually resort to paraphrases of the types illustrated... Ro 12:7 "o didaskon," the teaching one (= "the one teaching," "the one who is teaching," "the one who teaches")

a) [Compare Mk 6:14]:

'''King Herod heard about this, for Jesus' name had become well known. Some were saying, "John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.'''

"John the Baptist" = "iOannEs ho baptizOn" =

"ho baptizOn" = "the baptizing one" = present, active, participle as a noun = "the Baptist"

Just as John the Baptist was still considered the Baptist even while he was in jail, (Mt 14:8), and the one who baptizes, even after he was beheaded, (Mk 6:14); and just as Paul referred to the Corinthians as "sanctified in Christ Jesus," (1 Cor 1:2), "in Christ," (1 Cor . 3:1) yet they were not acting continuously faithfully at all, (1 Cor 3:3); so a believer is always a believer from the moment he trusts in Christ for eternal life, whether or not he continues in the faith. And if he does not he is still a believer, albeit an unfaithful one.

[Dr. Robert Wilkin states, The Grace Report, Monthly Report of the Grace Evangelical Society, Irving, Tx. ges@faithalone.org, Mar 1999, Notes and Letters, p. 4]:

'''The articular participle (=the article "the" [='ho'] plus a participle [ex. pisteuon = believing] functions as a verbal noun. Thus ['ho pisteuon' =] 'the one who believes' does not mean ''he who keeps on believing and believing and believing' but means 'the believer.' [i.e., one who at some time exercised a single moment of faith alone in Christ alone]. Anyone who comes to faith in Christ is from that moment forward 'the believer.' '''

In other words, the nominative present participle in Jn 3:15, "pas ho pisteuOn" has in view one who is a believer because one has exercised a single moment of faith alone in the Son of Man, Jesus Christ, being lifted up in an atoning sacrifice for the sins of the whole world. Thus an individual is legitimately referred to as a believer from the moment he trusts in the Son of Man for eternal life, at which moment he receives possession - continuous and forever - of eternal life because eternal life by definition is forever. So a believer is always a believer from the moment he trusts in Christ for eternal life, whether or not he continues in the faith.

2) Even If The Phrase "Whoever Believes" In Jn 3:15 Were Rendered From A Present Tense Greek Verb To Portray A Present Tense Action, (And That Is Not The Case), A Present Tense Verb Without Qualifiers Would Still Not Convey A Requirement That One Continuously Believe In The Son Of Man In Order To Never Have To Experience Eternal Perishing But Have Eternal Life

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

Even if the phrase "Whoever believes" in Jn 3:15 were rendered from a present tense Greek verb to portray a present tense action, (and that is not the case), a present tense verb without qualifiers would still not convey a requirement that one continuously believe in the Son of Man in order to never have to experience eternal perishing but have eternal life.

a) Simple Present Tense Does Not Demand Continuous Action Without Qualifiers In Greek, English, Hebrew, etc. - Present Tense With Qualifiers Are Required Which Are Absent In Jn 3:15

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

If one were to say, "In the morning I get on a bus, pay my fare with a bus pass, and get off where I work;" does the phrase 'pay my fare,' which is in the present tense, mean one has to continually pay the fare until the ride ends; or is it in a moment of present time until the end is achieved, i.e., about 1 second to swipe the pass through the slot on top of the fare box? Present tense is simply a present moment of action until the context determines when the action ceases. This is true in the koine Greek also.

Consider the individuals who are found guilty of various offenses before a magistrate in a Roman court in Palestine in New Testament times. The magistrate declares before the group of guilty people in koine Greek, the language of the New Testament, in a statement that directly parallels Jn 3:15, 'Whoever pays his fine shall not perish in jail, but have freedom to go, with his life.' If the phrase "whoever pays" is rendered from a present tense verb, would the present tense of 'Whoever pays' demand continuous, uninterrupted payment of the fine in order for an individual to 'have freedom to go, with his life?' The answer is obvious, the present tense does not always demand continuous uninterrupted action in the present. Just as the payment of the Magistrate's fine was to be done once in present time such that it results in freedom - the payment not having to be continuous; so the believing in Christ as Savior, when it begins in present time, immediately results in the aorist tense completed action of never having to experience eternal perishing and the present tense reception of eternal life such that the believing need not continue in order to keep the result of never having to experience eternal perishing and possession of eternal life continuous because the result of never having to experience eternal perishing is a completed action and the eternal life by its very nature once received is forever continuous, i.e., eternal.

So, if the simple present tense were the verb in the original Greek text in Jn 3:15, and it is not, a special context and/or additional words such as "diapantos" = continually, must be inserted into the text in order to convey the idea of continuous believing. The Greek present tense by itself does not convey such an idea - nor does its counterpart in English. Simple present tense action in the absence of qualifiers demands a singular action in the present moment without requiring that it continue into later moments in any language. No first century Greek reader or hearer was likely to get a meaning such as 'continue to believe' without the necessary additional qualifiers to the simple present tense.

i) [Compare Hebrews 13:15]:

"Through Jesus, therefore, let us continually offer to God a sacrifice of praise--the fruit of lips that confess his name."

"anapherOmen ..thusian .aineseOs diapantos"

"we should offer sacrifice of praise continually"

Notice that "anapherOmen" = "we should offer" is present tense. Yet in order to emphasize continual action the word "diapantos" = "continually" must be inserted.

b) If The Simple Present Tense Always Demanded Continuous Action It Would Destroy The Supernaturally Consistent Quality Of Scripture And Violate The Normative Rules Of Language, Context And Logic Upon Which The Scriptures Are Based. It Would Force Eternal Life To Be Less Than Everlasting And Make God Out To Be A Liar

The appeal to force the simple present tense to mean continuous action would lead to havoc in many passages in the New Testament. For example, 1 John 1:8 reads, "If we [born again believers] say that we have no sin [="ouk echomen" = present tense] we deceive ourselves." If this verse is rendered in the continuous mode, it would be read, "If we say that we do not continuously have sin, we continuously deceive ourselves and the truth is continuously not in us." This indicates that in spite of becoming born again believers there is no time in the believer's life that he can claim not to be living a lifestyle of continuous, unadulterated sin while never admitting to it!!!

Since eternal life is immediately received at the first instant of believing according to numerous salvation passages whereupon it is also established - often stipulated, that a believer has an absolute assurance of his eternal destiny in heaven, (ref. 1 Jn 5:9-13);

and since eternal life once received by definition is continuous and everlasting for that individual believer without interruption or cessation from then on, no matter what,

then to insist that continuous believing is required in order to continue to have eternal life is nonsensical, contradicts normative rules of language and violates the doctrine of assurance, i.e., eternal security; and makes God's promise of eternal life to be a lie.

In the final analysis "pas ho pisteuon" rendered "whoever believes" in Jn 3:16 in the NIV does not contain a simple present tense form. It is a nominative, singular, masculine, present active participle, i.e., a participle acting as a noun indicating "one who believes" [in Christ as Savior]. By rule of language, context and logic, the nominative participle acts as a noun, so it does not require continuous believing in order for an individual to be qualified as a believer.

c) The Greek Phrase Rendered "Should Not Perish" Is A Punctiliar, Completed Action Result Of The One Who Believes Which Provides An Individual With A State Of Never Having To Experience Eternal Perishing At The Moment He Becomes A Believer. The Completed Action Result Of Never Having To Experience Eternal Persishing Is Never Affected By Whether Or Not The Believing Continues

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

The phrase in Jn 3:15 rendered "should not perish" from the Greek "me apoletai" is in the aorist tense, 3rd pers. singular, subjunctive mood, middle voice. The aorist tense portrays a completed, punctiliar action. So the believer receives a state of completed action of not ever perishing if God's purpose is fulfilled - and God being absolutely capable and sovereign, it will be fulfilled.

[Since the Greek phrase "ME apolEtai all' " rendered "should not perish but" in the NKJV appears in the following significant manuscripts, it is considered to be part of the original text: p63, 02A, 017K, 036, 037, 038, 13, byz.it. Lach. On the other hand, the following manuscripts do not have this phrase: 01N, 03B, 019L, 1, 33, bo. Treg, Alf, Tisc, We/Ho, WeisDod, UBS. In any case, the inclusion or omission of the phrase does not effect the meaning of the passage because the reception of eternal life demands that one never perish, so its presence is implied. Furthermore, the phrase does appear in the following verse, corroborating that interpretation]

Notice that "should not perish" is in the aorist tense providing a completed state of never having to experience eternal perishing at the moment one becomes the believer. A completed action of never having to experience eternal perishing is thus not effected by whether or not the believing continues or discontinues. Furthermore, a completed action of never having to experience eternal perishing is another way of saying one is in a state of having eternal life which immediately follows in parallel in Jn 3:15 after the connective word, "but" = "whoever believes in Him should not perish but have eternal life." The two conditions go hand in hand: you are never going to experience eternal perishing when you have eternal life, which by definition is a forever possession once received.

One would then ask the question, 'Why would a continuous state of believing be necessary if a completed action of the aorist tense of 'never having to experience eternal perishing' resulted at the moment one becomes a believer?' Answer: it is not necessary.

If continuous believing were necessary to provide one with a state of not perishing then Jn 3:15 must be changed to read "whoever continuously believes in Him will [future tense] not perish but will [future tense] have eternal life.

[SYNTAX OF NEW TESTAMENT GREEK, James A. Brooks, Carlton L. Winbery, University Press of America, Lanham, Md., 1988, pp. 98, 118-120, 111-112]:

"The aorist tense expresses punctiliar action. Indeed the word aoristos [aorist] means without limit, unqualified, undefined - which of course is the significance of punticiliar action. Only in the indicative mood [as in both verbs in Jn 3:14] does the aorist also indicate past time."

So the aorist is said to be "simple occurrence" or "summary occurrence," without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the 'punctiliar' tense. 'Punctiliar' in this sense means 'viewed as a single, collective whole,' a "one-point-in-time" action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.

[The Language of the New Testament, Eugene Van Ness Goetchius, Chas. Scribner's Sons, N.Y., 1965, pp. 96]:

"The Greek aorist very frequently refers to action which has been completed in the past..."

[Kenneth S. Wuest states, (Wuest's Word Studies, Vol. 3, 'Great Truths To Live By, Eerdmans Publishing Co., Grand Rapids, Mich., 1992, p. 67)]:

"In the words, 'should not perish, but have everlasting life,' [Jn 3:15 and 16] there is a radical change in tenses, from the aorist which speaks of a once-for-all act to the present subjunctive which speaks of a continuous state. The contrast is one between the final utter ruin and lost estate of the unbeliever, and the possession of eternal life as an enduring experience on the part of the believer"

So just as the principles of language, context and logic apply in the finite world, such as the fact that once one starts an automobile, one need not continuously keep on starting it in order to keep it running; so it is in the spiritual world: once one starts eternal life within oneself as an intrinsic and eternal part of ones being by the grace of God, via a moment of faith alone in the Son of Man, Son of God, Jesus Christ alone; one need not keep on believing in Him in order to keep eternal life "running" in one - because eternal life once begun in one IS EVERLASTING. On the other hand, God commands all believers, His children to grow in the faith and be faithful for many reasons, not the least of which is to live out ones years in grace and gratitude to God unto eternal rewards in heaven.

d) Since The States Of Never Having To Experience Eternal Perishing As Expressed By An Aorist / Completed Action Verb And Of Having Eternal Life As Expressed By A Present Tense Verb Are Immediately Begun At The Moment One Begins To Believe Which By Definition And Nature Are Ongoing And Uninterruptible, Hence Not Requiring Ongoing Faith To Keep That State Going; Then If The Phrase In Jn 3:15 Rendered "Whoever Believes" In The NKJV Were To Be In Some Category Of The Present Tense In The Greek Bible As Some Maintain, (And It Is Not - It Is A Nominative Participle For Noun), Then The Rules Of Greek Grammar, Context And Logic Demand That It Be In The Aoristic Present And As Such Would Then Present The Action As A Simple Completed Event Without Any Reference To Its Progress - Serving The Same Function As The Nominative Participle For Noun

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

Since the states of never having to experience eternal perishing as expressed by an aorist / completed action verb and of having eternal life as expressed by a present tense verb are immediately begun at the moment one begins to believe which by definition and nature are ongoing and uninterruptible, hence not requiring ongoing faith to keep that state going; then if the phrase in Jn 3:15 rendered "whoever believes" in the NKJV were to be in some category of the present tense in the Greek Bible as some maintain, (and it is not - it is a nominative participle for noun), then the rules of Greek grammar, context and logic demand that it be in the aoristic present, and as such would then present the action as a simple completed event without any reference to its progress - serving the same function as the nominative participle for noun. So only the punctilear / completed action of the aoristic present is needed to portray the completed action result demanded by the context of Jn 3:14-15 . Since the phrase "whoever believes" in the NKJV is rendered from the nominative participle for noun, the action portrays a punctiliar action in order to be classified as a noun, the believing one. So the Greek phrase rendered "whoever believes" cannot be in a verb tense which portrays continuous action.

e) A Continuous State Of Believing In Christ Is Not Possible With Man - Hence A Moment Of Faith Alone In Christ Alone Is The Only Feasible Possibility

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life" =

According to Scripture, a continuous and perfect state of believing in Christ is not possible with man which would necessitate sinless perfection. For any sin a believer commits reflects a degree of unbelief and no one can claim to be without sin, nor maintain a perfect state of continuous faith:

i) [1 Jn 1:8, 10]:

(v. 8) "If we claim to be without sin, we deceive ourselves and the truth is not in us.

(v. 10) If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

No believer can claim to maintain a perfect, uninterrupted record of faith in Christ as he is bound to commit acts of unbelief throughout his life.

ii) [Compare 1 Jn 4:7-8]:

(v. 7) "Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.

(v. 8) Whoever does not love does not know God, because God is love."

[Notice that "whoever does not love does not know God" in the sense of being out of fellowship with Him for the moment, acting as one who does not know God, an unbeliever. Since sin is an act of not loving God, hence not knowing Him for the moment, and since all believers sin, then at those moments they do sin, they do 'not know God', i.e., their faith in Him is imperfect and interrupted]

Can an individual express saving faith in Christ as Savior continuously - without any interruption all his life even during moments when he is asleep - completely in unconscious sleep?

Suppose while in a deep sleep with your active mind unconscious, you no longer are continuously maintaining faith in Christ as Savior, you die in your sleep and then because of this unconscious lapse, wake up in Hell - after a long life of faithful service to God!!!!

Can an individual maintain perfect, uninterrupted saving faith in Christ as Savior throughout his waking day? Consider an accountant who is in deep concentration, keying in figures on a spread sheet making sure of his accuracy. Can he also be maintaining a deep concentration on trusting in Christ as Savior without interruption?

Have you ever lost your salvation during the moment when you are considering what to have for lunch instead of continuing to believe in Christ to save you - as your thoughts are not for the moment on Jesus Christ but on the Tuna Melt sandwich on the menu?

What do you then need to do to get it back? Is it really eternal life if you keep losing it every time your mind wanders to some other subject? Wouldn't it be better to call it 'For the Moment Life' rather than eternal life? And how do you get eternal life back after your momentary lapse? So the only feasible possibility in order to gain eternal life is via a moment of faith alone in Christ alone.

f) Belief, Faith & Trust Defined As Mental Assent

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

[English Dictionary Definition Of Faith, Believe, Trust]

[Webster's Revised Unabridged Dictionary]:

ftp://ftp.uga.edu/pub/misc/webster/

faith \Faith\, n.

1. Belief; the assent of the mind to the truth of what is declared by another, resting solely and implicitly on his authority and veracity; reliance on testimony. 2. The assent of the mind to the statement or proposition of another, on the ground of the manifest truth of what he utters; firm and earnest belief, on probable evidence of any kind, especially in regard to important moral truth. Faith, that is, fidelity, -- the fealty of the finite will and understanding to the reason. believe

\Be*lieve"

\, v. t. [imp. & p. p. Believed; p. pr. & vb. n. Believing.]

To exercise belief in; to credit upon the authority or testimony of another; to be persuaded of the truth of, upon evidence furnished by reasons, arguments, and deductions of the mind, or by circumstances other than personal knowledge; to regard or accept as true; to place confidence in; to think; to consider; as, to believe a person, a statement, or a doctrine. "

trust \Trust\, v. t.

1. To place confidence in; to rely on, to confide, or repose faith, in; as, we can not trust those who have deceived us. I will never trust his word after. --Shak. He that trusts every one without reserve will at last be deceived. --Johnson. 2. To give credence to; to believe; to credit. Trust me, you look well. --Shak. 3. To hope confidently; to believe; -- usually with a phrase or infinitive clause as the object. I trust to come unto you, and speak face to face. --2 John 12. We trust we have a good conscience. --Heb. xiii. 18. 4. to show confidence in a person by intrusting (him) with something. Syn: Confidence; belief; faith; hope; expectation"

[New Testament Greek Dictionary Definition Of Faith, Believe, Trust]

The New Analytical Greek Lexicon which is a dictionary of the koine Greek language of the Bible, (Wesley J. Perschbacher, Editor, Hendrickson Publishers, Peabody, Ma; 1992, p. 329), states as the meaning of the word pisteuo which is translated believe in the English Bible translations as follows:

"(4100)... [pisteuo] 1 pers. sg. pres. act. indic., fut... [pisteuso] ...to believe, give credit to, Mark 1:15; 16:13; Luke 24:25; intrns. to believe, have a mental persuasion, Matt. 8:13; 9:28; James 2:19; to believe, be of opinion, Rom. 14:2; in N.T. [pisteuein en, eis] to believe in or on, Matt. 18:6; 27:42; John 3:15, 16, 18; absol. to believe, be a believer in the religion of Christ, Acts 2:44; 4:4, 32; 13:48; trans. to intrust, commit to the charge or power of, Luke 16:11; John 2:24; pass. to be intrusted with, Rom. 3:2; 1 Cor. 9:17"

Note that the Greek word used in the Bible which is translated into forms of the verb 'to believe' is also defined according to the Greek dictionary to mean a trust in the information presented, i.e., a mental assent - devoid of additional actions on the part of an individual other than the moment of mental agreement.

In the case of Jn 3:14-15, one is to trust in the information that the Son of Man must be lifted up for an atoning sacrifice for the sins of the whole world so that, with all mankind in view, whoever believes in Him, i.e., His atonement for sins, should never have to experience eternal perishing but should have eternal life.

Objectors who insist that the word believe relative to salvation takes on more than the normative meaning must consider that in His conversation with Nicodemus, Jesus did not redefine or specially define the word.

D) THE PHRASES "SHOULD NOT PERISH" AND "[SHOULD] HAVE ETERNAL LIFE" IN JN 3:15 REFER TO THE CERTAINTY OF NEVER HAVING TO EXPERIENCE PERISHING IN ETERNAL / UNENDING PUNISHMENT AND SEPARATION FROM GOD AND THE CERTAINTY OF HAVING ETERNAL / UNENDING GODLY LIFE WITH GOD RESPECTIVELY

1) Although The Verbs In The Phrase "Should Not Perish But [Should] Have Eternal Life" In Jn 3:15 Are In The Subjunctive Mood = A Mood Of Objective Possibility Of The Promise Of Never Having To Experience Eternal Perishing But Having Eternal Life, It Is A Certainty Because It Is Promised And Provided By God Himself

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

According to Greek grammar rules, Jn 3:14-15, which comprise a complete sentence, contain a main clause, (Jn 3:14):

"[And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up"

and a subordinate one, (Jn 3:15):

"that whoever believes in Him shall not perish, but [should] have eternal life."

This is evident in the English rendering as indicated above.

[The Language of the New Testament, Eugene Van Ness Goetchius, Chas. Scribner's Sons, N.Y., 1965, pp. 96, pp. 270-271]:

"The subjunctive [mood] is used in subordinate clauses [such as in Jn 3:15] introduced by hina, opos and me, and sometimes in clauses introduced by eos, achri(s), and mechri(s)...

...Hina means that, in order that, so that. Clauses introduced by hina usually indicate the purpose of the action expressed in the main clause, but may indicate its result or content...."

Although Greek grammar rules require that the subordinate clause of Jn 3:15, rendered "should not perish but [should] have eternal life" in the NIV, (begun by "kai hina" rendered "[And] just as"), has its verbs in the subjunctive mood which is a mood of objective possibility; the context of the passage in Jn 3:14-15 has in view the unfailing capacity and the sovereignty of God as the power behind the purpose of the action in the main clause which controls what happens in the subordinate clause in Jn 3:15, i.e., that of not perishing, i.e., that of never experiencing eternal destruction but of having eternal life. The subjunctive mood allows for the assumption that there is some doubt as to the outcome depending upon the reliablity of the one acting for the purpose stipulated. In the case of Jn 3:14-15 the One is God. Since God is absolutely reliable then the outcome in the subordinate clause for the believer is actual and not potential. Hence the result of never having to experience eternal perishing but having eternal life becomes a certainty for whoever believes in the Son of Man being lifted up in an atoning sacrifice for the sins of all mankind.

2) God Must Be Portrayed As Unfaithful And Unjust If The Context Is To Fit Uncertainty In Jn 3:14-15

If the context of Jn 3:14-15 is to be changed to one of uncertain results for the believer, then a completely different picture of God must be portrayed from the one John portrays as One Who lifted up the Son of Man, Jesus Christ, in an atoning sacrifice for the sins of all mankind that whoever believes in Him should not perish but have eternal life, to a God Who may decide to give eternal life and then again He may not for anyone who believes in His Son being given for them. This is a different picture of the God of the Bible - a different God Who is whimsical in His giving of eternal life to some and cruel in His holding back of eternal life from others despite the fact that all of those in view have trusted in God's promise to provide eternal life for them when they believed. But some just don't get it - for no reason stipulated in this passage - and some do.

3) The Greek Phrase "zOEn aiOnion" In Jn 3:15 Means Eternal, i.e., Unending Godly Life With God

The New American Standard Hebrew-Aramaic and Greek Dictionaries, Vine's Expository Dictionary of Biblical Words, Greek-English Lexicon of the New Testament based on Semantic Domains, The Theological Dictionary of the New Testament, Abridged Greek-English Lexicon, Enhanced Strong’s Lexicon, the secular Greek-English lexicon by Bauer, and many many other lexicons define "aioniOs" and its family of words, ("aioniOn," "aioniOu") to mean "without beginning or end" and "eternal." ..This meaning is based on usage of the word over the centuries by the people to whom the ancient koine Greek language was native.

Plato, Phocylides, Philo, Clement, Diodorus Siculus, Arrianus, Josephus, Maximus Tyrius, Ignatius, Homer are among those who used this meaning of the word "aioniOs" .

a) [Compare Ezek 37:26]:

"I will make a covenant of peace with them; it shall be an everlasting covenant with them...

........[Heb] olam = [Grk] aioniOs[Septuagint];

and I will give blessings to them and multiply them, and will set My sanctuary in the midst of them forevermore"

[Heb] olam = [Grk] aioniOs [Septuagint]

God's covenant was unilateral - so it would not be broken - therefore it was for all time: "forevermore." None of His unilateral covenants were for a season or an age. All of His unilat eral covenants were for an eternity and God does not renege on His promises.

Therefore the Hebrew word "olam" in the Hebrew bible and the Greek word "aioniOs" in the Septuagint are indeed translated "forevermore" or eternal correctly.

..for further analysis of "olam" and "aioniOs"

4) Since "zOEn aiOnion" Means "Eternal Life" Then "mE apolEtai" Rendered "Should Not Perish" Must Be Equivalent But Opposite, i.e., Eternal Perishing, i.e., Eternal Death / Destruction

The two Greek phrases, in Jn 3:15, "mE apolEtai" and "EchE zOEn aiOnion" rendered "Should not perish" and "[Should] have eternal life" respectively, are joined by the conjunction "alla" [all']' rendered "but." The Greek word "alla" conveys a juxtaposition of equivalent opposites. Since "zOEn aiOnion" means "eternal life," more specifically an eternal / unending godly life with God; then "mE apolEtai" rendered "Should Not Perish," since it is joined by the junction "alla," must be an equivalent but opposite destiny, i.e., eternal perishing, i.e., eternal death - an unending punishment and separation from God.

5) Eternal Life Once Received Is An Intrinsic Part Of An Individual Which Can Never Be Lost

a) Life Is An Intrinsic Part Of An Individual

[Webster's New Collegiate Dictionary [G & C Merriam Co., Springfield, Mass, 1980]:

Webster's New Collegiate Dictionary defines life as "a principle or force that is considered to underlie the distinctive quality of animate beings; an animating and shaping force or principle." Hence, this principle is inherent in the individual, an intrinsic part that animates every part of ones being.

b) Eternal Life Once Begun In An Individual Cannot Cease To Exist Or Exist Separately From The Individual - Being Intrinsic To The Individual Eternal, One Can Never Lose It

In the same way, eternal life once received becomes an intrinsic part of the individual when he believes in the Son of God and receives it.

i) [Jn 3:16]:

(Jn 3:16 NIV) "For God so loved the world that he gave his one and only Son, that whoever believes in him should not perish but [should] have eternal life."

Notice that eternal life becomes the present possession of the individual the moment he expresses believing in the Son being given for him.

Since eternal life once received is "in you" inferring an intrinsic part of you for eternity, then it is not portrayed in the Bible as occupying space in a particular part of your anatomy such that it can be removed and lost from within you and then recovered again.

Furthermore, the concept of eternal life existing outside of an individual is comparing apples and oranges. The concept of something cannot be compared to the possession of it. The concept of eternal life is one which is forever, everlasting, without end, of course; but the eternal life of a particular individual does not exist until he believes, at which time the eternal life cannot go out of existence because of some infraction and must by definition be an intrinsic part of that individual's existence forever. An individual's eternal life cannot be measured apart from the individual any more than an individual's physical life can be measured apart from the individual's physical existence. The concept of life can be discussed in general but that discussion does not apply to an individual who does not yet possess physical life or eternal life.

Finally, even if it could somehow be lost, it could not be described as eternal life - but life for the duration of time that it was an intrinsic part of that individual. Thus eternal life is eternally secure because it is defined as an intrinsic part of the individual for the duration of eternity.

But let's do a hypothetical test of this, assuming one can lose one's salvation, repent and recover it again:

A man lost his salvation ten years after he got saved. Later on he repented and regained eternal life, (if that were possible and it is not), at which time he dies. Hence is the length of his eternal life one eternity + ten years!?!

Consider that once physical life begins an individual exists. Once it leaves an individual, the individual ceases to exist as he originally began to exist, hence he is destroyed. Portions of that creation may and do continue to exist, but in a totally different format wherein the physical body is a mass of matter, dead, lifeless no longer containing a soul or spirit which the latter entities occupy other space. The context of the argument does not permit entering into this any more than you can say that water can lose its oxygen. Just as the oxygen is intrinsic to the existence of the water and losing it would destroy the water, albeit change it into something else which no longer functions as water, so taking away physical life from an individual destroys that individual such that he no longer exists as originally created. In the same way, once eternal life is received the individual is a new creation that cannot exist without that eternal life, it being an intrinsic part of that individual forever by definition. So it is not a viable argument to say one can lose something intrinsic as eternal life as if the individual would not be destroyed, no longer in existence and go back to the point he did not have eternal life as part of his intrinsic makeup. Recall that one is forever intrinisically in Christ, intrinsically part of His indestructible body at the point of faith in the gospel, sealed by the intrinsically indwelling Holy Spirit, (Eph 1:13-14). So how can one lose the life in Christ apart from destroying Christ? How can the eternal body of Christ be lost? How can the permanently indwelling Holy Spirit in one be destroyed?

Further details on eternal life is an intrinsic part of the believer {short description of image}

X) [Jn 3:16]:

(Jn 3:16 NIV) "For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life."

A) THE WORD RENDERED "FOR" IN JN 3:16 TIES WHAT WAS PREVIOUSLY PRESENTED IN THE GOSPEL OF JOHN TO JN 3:16, ESPECIALLY RELATIVE TO BEING SPIRITUALLY BORN FROM ABOVE IN THE SPIRITUAL REALM THROUGH THE SPIRIT OF GOD VIA A MOMENT OF FAITH ALONE IN THE SON OF MAN, JESUS CHRIST, BEING LIFTED UP [ON A CROSS] IN AN ATONING SACRIFICE FOR THE SINS OF THE WHOLE WORLD, WITH ALL MANKIND IN VIEW

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus himself was not trusting himself to them, because of his knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify of man, for He knew what was in man. (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

(Jn 3:16 Greek) "HoutOs gar EgapEsen ho.Theos ton kosmon hOste ton Huion

............................"So ........for .loved ........the God ...the world ...that ....the Son

Hautou ton monogenE edOken"

His ......the .unique ......He gave

hina pas ...........ho .pisteuOn ..........eis auton mE .apolEtai .....all' .echE .......zOEn aiOnion"

that .everyone the .believing [one] in Him ....not .may perish, but may have life ....eternal."

The Greek word "Gar" in the first phrase of Jn 3:16 is rendered "For" in the NIV. It means "because," a conjunction which ties what is previously presented in Jn 3:1-15, especially vv. 3, 5-6 and 14-15, directly into v. 16; namely that being spiritually born from above in the realm of the spiritual results in eternal life in the kingdom of God through a moment of faith alone in the Son of Man, [Jesus'] being lifted up [on a cross] in an atoning sacrifice for the sins of the whole world, with all mankind in view.

B) IN VIEW OF WHAT WAS STIPULATED IN JN 3:14-15, WHICH CONTEXT CONTINUES ON INTO THE NEXT VERSE, THE PHRASE IN JN 3:16 RENDERED "FOR GOD SO LOVED THE WORLD THAT HE GAVE HIS ONE AND ONLY SON" INDICATES THAT IT WAS SO GREAT AN EXPRESSION OF GOD'S LOVE FOR ALL MANKIND WHICH MOTIVATED HIM TO MAKE PROVISION FOR ETERNAL LIFE FOR ALL MANKIND THROUGH AN ATONING SACRIFICE OF THE SON OF MAN, HIS ONE AND ONLY SON, JESUS CHRIST FOR THE SINS OF THE WHOLE WORLD WHICH ATONEMENT WAS AT THAT TIME YET TO BE COMPLETED WHEN JESUS WAS SPEAKING TO NICODEMUS. NOTE THAT THE TRIUNE GOD OF THE BIBLE, MORE SPECIFICALLY GOD THE FATHER, IS IN VIEW

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus himself was not trusting himself to them, because of his knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify of man, for He knew what was in man. (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

In view of what was stipulated in Jn 3:14-15, which context continues on into the next verse, the Greek phrase "HoutOs gar EgapEsen ho Theos ton kosmon hOste ton Huion Hautou ton monogenE edOke" in Jn 3:16 rendered "For God so loved the world that He gave His one and only Son" in the NIV indicates that it was so great an expression of God's love for all mankind which motivated Him to make provision for eternal life for all mankind through an atoning sacrifice of the Son of Man, His one and only Son, Jesus Christ for the sins of the whole world, which atonement was at that time yet to be completed when Jesus was speaking to Nicodemus. In the absence of any contextual or grammatical indicators, Jn 3:16 continues to have everyone of the whole world in view. For it would be an absurd contradiction to conclude that the phrase "For God so loved the world" has only His love for the limited few who will choose to believe in His Son and have eternal life, hence that He hates the rest of humanity which He created.

The word "GOD" refers to the triune God as presented throughout the Bible; more specifically God the Father is especially in view as the verse portrays God Who gave His one and only Son in Jn 3:16. [ on the Trinity]

Due to its first position in Jn 3:16 in the Greek, the word "houtOs" rendered "so" in the NIV, modifies the aorist / completed action verb "EgapEsen," rendered "loved" which is in the indicative mood, portraying a statement of fact; and in the aorist tense, which together with the word "houtOs" rendered "so" convey a singularly great completed moment of the expression of God's love toward the world - all mankind of all ages. A moment that "God so loved the world" that He gave the Son of Man, His one and only Son, Jesus Christ for the world by lifting Him up in a once for all time atoning sacrifice for sins of the world as a provision for all mankind of all ages to provide the opportunity for each individual to choose to express a moment of faith alone in Christ alone for eternal life. The Greek verb "edOken" rendered "He gave" in the phrase "He gave His one and only Son" in Jn 3:16 in the NIV as well as the Greek verb "hupsOthEnai" rendered "to be lifted up" in Jn 3:14 in the NKJV are similarly aorist indicative (completed action / statement of fact, paralleling the aorist indicative verb "Egapesen" rendered "loved," and pointing to a once for all time completed action by God of giving the Son of Man, His one and only Son, Jesus Christ lifting Him up [on a cross] for the atonement of the sins of the whole world = for all mankind of all ages.

This simple completed act which which was motivated by God's exceptional love for the world had yet to occur at the time Jesus was speaking to Nicodemus. The act was portrayed nevertheless as if it had already occurred. The Greek words, "ton kosmon," literally, "the world and rendered as such in the NIV has available to it a number of meanings which are to be considered for application in Jn 3:16:

1 ) All of the world from a geographical connotation to include non-human life and inorganic objects.

2) All mankind living at the time the words were penned.

3 ) All mankind who ever lived and who ever will live.

4 ) The entire population of a group of people in the world, but not everyone in the world - to be limited to those that God elected and who will choose to be saved by faith in His Son's atoning sacrifice for sins, as some maintain.

Conclusion: In the absence of contextual and grammatical qualifiers except that the word "world" is limited to humans because the verse requires the capacity to believe, then the word "world" includes all humanity who will ever live. Furthermore, it would be an absurd contradiction to conclude that the phrase "For God so loved the world" has only His love for the limited few who will choose to believe in His Son and have eternal life, hence that He hates the rest of humanity which He created.

This is corroborated in Jn 3:14-15

C) JESUS USED THE PAST TENSE TO PORTRAY A FUTURE EVENT BECAUSE IT EMPHASIZED GOD'S ABSOLUTE SOVEREIGN CAPACITY TO FULFILL HIS PROMISES: HE STIPULATED THAT GOD WAS MOTIVATED BY AN EXPRESSION OF HIS EXTRAORDINARY LOVE FOR ALL MANKIND THAT HE GAVE HIS ONE AND ONLY SON, THE SON OF MAN, (JESUS CHRIST HIMSELF), TO BE LIFTED UP (ON A CROSS) IN AN ATONING SACRIFICE FOR THE SINS OF THE WHOLE WORLD AS IF THAT SACRIFICE WERE A COMPLETED HISTORICAL FACT AT THE TIME JESUS SPOKE THE WORDS OF JN 3:14-16 TO NICODEMUS. YET THE EVENT HAD NOT YET OCCURRED

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus himself was not trusting himself to them, because of his knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify of man, for He knew what was in man. (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

Jesus used the past tense to portray a future event because it emphasized God's Absolute sovereign capacity to fulfill His promises: He stipulated that God was motivated by an expression of His extraordinary love for all mankind that He gave His one and only Son, the Son of Man, (Jesus Christ Himself), to be lifted up (on a cross) in an atoning sacrifice for the sins of the whole world as if that sacrifice were a completed historical fact at the time Jesus spoke the words of Jn 3:14-16 to Nicodemus. Yet the event had not yet occurred.

Note that the use of the past tense to relay events that will happen in history in the future is used in modern English today:

Someone asks you to take care of their home while they are away next month. You respond in the present: "It is done"

Here is an example from the bible:

1) [Eph 2:6-7]:

(v. 6) "And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus

[Notice what is in view: believers 1) who have been saved, 2) who are physically alive at the time and 3) who are declared as having already been raised up with Christ in resurrection and seated with Christ in heaven, Yet number 3 has not occurred yet]

(v. 7) in order that in the coming ages He might show the incomparable riches of His grace, expressed in His kindness to us in Christ Jesus."

Notice that the future is presented here - in the future God will 'show the incomparable riches of His grace' as a result of having 'raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus'. Yet in verse 6 this is presented to us in the past tense as if it has already happened - while the believers being addressed were still physically alive in their mortal bodies.

D) THE PHRASE "[GOD] GAVE HIS ONE AND ONLY SON" DOES NOT HAVE THE INCARNATION OR ASCENSION OF THE LORD IN VIEW AS SOME MAINTAIN

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 2:23 NAS) Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. (Jn 2:24 YLT) and Jesus himself was not trusting himself to them, because of his knowing all [men], (Jn 2:25 NKJV) and had no need that anyone should testify of man, for He knew what was in man. (Jn 3:5 YLT) Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

Since the Incarnation is an ongoing/eternal existence of the Son of God in His Humanity, (cf Jn 1:1-14), then it could not be accurately portrayed as a completed action as in the phrase "[God] gave [aorist - completed action tense] His one and only Son" in Jn 3:16, as some maintain it is. Nor could the Incarnation of God's one and only Son be accurately described as God giving up His Son for the whole world, or being lifted up as in Christ's Ascension. Although the Son added Humanity to His eternal existence; He was never given up by the Father to that end. Furthermore, the action in the previous verses of the Son of Man, Jesus Christ being lifted up, (Jn 3:14-15), which is portrayed in the aorist / completed action tense as parallel in meaning to the aformentioned phrase in Jn 3:16, cannot have the Incarnation in view because the phrase "lifted up" in Jn 3:15 does not accurately describe the Incarnation which is eternal hence ongoing and not a completed action. Finally, the aforementioned phrase in Jn 3:16 could not be referring to the Incarnation or Ascension because believing in either would not be sufficent to provide eternal life as Jn 3:14-16 stipulates. This is so because neither the Incarnation nor Ascension resolved the problem of sin between God and man, so that believing in it could provide eternal life with God. On the other hand, accepting Christ's payment for sins through His atoning sacrifice does.

E) THE PHRASE "ONE AND ONLY SON" IN JN 3:16 REFERS TO JESUS BEING THE UNIQUE, ONE AND ONLY SON OF GOD - GOD THE SON - DIETY

(Jn 3:5 YLT) "Jesus answered, '[Truly, truly] I say to [you], if any one [is] not ...born [out] of water [figurative for being given a newborn spirit and cleansed from sins, (Ez 36:24-27)], and spirit [i.e., out of the spiritual realm] he is not able to enter into the [Kingdom] of God. (Jn 3:6 YLT) that which [has] been born [out] of the flesh [i.e., out of the fleshly realm] is flesh [i.e., fleshly in character], and that which [has] been born [out] of the [spiritual realm] is spirit [i.e., spiritual in character].' (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

(Jn 3:16 Greek) "HoutOs gar EgapEsen ho.Theos ton kosmon hOste ton Huion

............................"So ........for .loved ........the God ...the world ...that ....the Son

Hautou ton monogenE ........................edOken"

His ......the .unique [one and only]......He gave

hina pas ...........ho .pisteuOn ..........eis auton mE .apolEtai .....all' .echE .......zOEn aiOnion"

that .everyone the .believing [one] in Him ....not .may perish, but may have life ....eternal."

The Greek phrase, "HOste ton Huion Hautou ton monogenE edOken" rendered "That He gave His one and only Son," in the NIV has in view God's "monogEne" = "one and only" - unique Son. The phrase parallels Jn 3:15's "The Son of Man must be lifted up." Both phrases portray the Son of Man/Son of God, Jesus Himself, being lifted up/given for the whole world in an atoning sacrifice to pay the penalty for the sins of every individual in the whole world.

Notice that the exact same phrase appears in verses 15 and 16: "that everyone who believes in Him should not perish but [should] have eternal life." This ties the two events together as one: the Son of Man being lifted up [on the cross] with God giving His one and only Son.

1) The Phrase "Only Begotten" In The KJV And Other Versions Should Be Rendered "One and Only," i.e., Unique According To The Original Text

The phrase "only begotten" appears in John 3:16 of the King James and other versions:

a) [Jn 3:16 KJV]:

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

Although the Greek word "monogenous" is translated "only begotten" in the KJV and other versions, it should be rendered "only" or "unique" and not "only begotten." Monogenous consists of the Greek prefix "mono" -"one" and the Greek verb = "genous," i.e., "Only One Who is." The Greek verb form "genous," which is part of the word "monogenous" is derived from the main Greek verb, (the infinitive), "ginomai" which means to cause to be. Notice: only one "n" occurs in the verb "ginomai" and only one "n" occurs in the form of this verb which the Apostle John uses in this verse: "genous."

So the word "genous" is not derived from the Greek verb "gennao" - to procreate, beget. Notice the two "n"'s in this verb. This will help to distinguish between these two different words in the Greek. One verb, meaning to cause to be, (unique), has one "n" and the other, meaning to beget has two. So the word "monogenous" means "the only One Who is" or "the unique One" Further support for this corrected translation is found in Hebrews 11:17:

i) [Compare Heb 11:17]:

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

"one and only" = "monogeno"

This is the same verb, ("monogeno"), used in John 3:16. Isaac was not Abraham's only begotten son for Abraham had another son, Ishmael, before Isaac and other sons after Isaac, (Gen 25:1-4). What this passage in Hebrews is saying when it uses the same verb that John uses in Jn 3:16 is that Isaac was Abraham's one and only - unique - son of the promise of God that through him the nation of Israel would be born. Through Isaac the Son of God would become flesh, adding humanity to His diety to become the Savior of the world, (cf. Jn 1:1-14). So this passage in Hebrews 11:17 and the passage in John 3:16 do not refer to the begetting of human offspring but rather refer to the uniqueness of a particular son of Abraham and of the uniqueness of the Son of God.

2) The Phrase "One And Only Son" Of God Implies Diety = The Unique Son Of God Who Is God Himself: God The Son

The phrase 'Son of God' requires contextual examination to determine its meaning:

a) The Phrase "Son Of..." Often Implies Possession Of Certain Specified Characteristics

The term 'son of' in Scripture often signifies identity or similarity with certain specified characteristics that are presented in the context of the passage. For example:

i) [Isa 57:1-4]:

(v. 1) "The righteous man perishes, and no man takes it to heart;

And devout men are taken away, while no one understands.

For the righteous man is taken away from evil,

(v. 2) He enters into peace;

They rest in their beds,

Each one who walked in his upright way.

(v. 3) 'But come here, you sons of a sorceress,

Offspring of an adulterer and a prostitute.

(v. 4) 'Against whom do you jest?

Against whom do you open wide your mouth

And stick out your tongue?

Are you not children of rebellion,

Offspring of deceit?"

This does not indicate that all men who are evil are naturally born sons of a sorceress or a prostitute but that they behave in an evil manner, taking on the evil characteristics the likes of a sorceress or a prostitute or an adulterer. They are in effect sons of rebellion and deceit.

ii) [Isa 14:11-12]:

(v. 11) " 'Your pomp and the music of your harps Have been brought down to Sheol;

Maggots are spread out as your bed beneath you, And worms are your covering.

(v. 12) How you have fallen from heaven,

O star of the morning, son of the dawn!' "

Obviously, Satan was not procreated by the dawn but he did take on the characteristics of the beauty of the first light of dawn.

iii) [Jer 49:33]:

"And Hazor will become a haunt of jackals,

A desolation forever;

No one will live there,

Nor will a son of man reside in it."

["a son of man" refers to humanity as opposed to other types of lifeforms. So when our Lord refers to Himself as the Son of God, He is stating that He has the characteristics of Almighty God - He is stating therefore that He is God. "The Son of God" is a technical term which refers to God Himself - the second Person of the Triune God]

b) "The Son Of God" Is Identified As Diety In The Old Testament

i) [Compare Pr 30:4]:

"Who has gone up to heaven and come down?

["Who" = literally: "Who are the Holy Ones Who"]

"Who has gone up to heaven and come down?

Who has gathered up the wind in the hollow of His hands?

Who has wrapped up the waters in His cloak?

Who has established all the ends of the earth?

What is His name [God the Father] and the name of His Son [God the Son]?"

In the Hebrew the word "Who" is literally translated, "Who are the Holy Ones Who" = plural. So God the Father and God the Son have gone up to heaven and come down, gathered up the wind, wrapped up the waters and established the ends of the earth. Here right in the Old Testament we find a clear statement that there is more than one Personality in the Godhead! We have two of the Personalities of the Godhead specifically referred to: God the Father and God the Son. So when our Lord refers to Himself as the Son of God the Jews understood Him completely, i.e., He meant diety, that He was God, God the Son.

So the term 'son' in the ancient Hebrew and Greek languages often meant identity, i.e., having the characteristics of, rather than human offspring or subordination.

ii) [Compare Dan 3:25, 28 NAS]:

(v. 25) "He [Nebuchadnezzar] answered and said, 'Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!' "

[The fourth man appeared, Nebuchadnezzar said, like a son of the pagan gods that the Babylonians and Nebuchadnezzar himself worshipped. What Nebuchadnezzar meant was that the fourth person, later referred to as a messanger, ("angel"), of the gods, had the characteristics - the appearance - of a god]:

(v. 28) "Nebuchadnezzar responded and said, 'Blessed be the God of Shadrach, Meshach, and Abed-nego [the three Jews who were put into the blazing furnace to die and yet survived] Who has sent His angel [who was earlier described as being like a son of the god's] and delivered His servants who put their trust in Him..."

c) The New Testament Confirms The O.T. Teaching That The Term "The Son Of God" Is Diety

So when the Jews used the word 'son' in ancient days they often used it to describe likeness of nature. Jesus Christ claimed that God was His Father in the sense of being like or equal to God:

i) [Compare Jn 10:30-33, 36b; 39]:

(v. 30) ''' "I and the Father are one."

(v. 31) The Jews took up stones again to stone Him.

(v. 32) Jesus answered them, "I showed you many good works from the Father; for which of them are you stoning Me?"

(v. 33) The Jews answered Him, "For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God."

[Jesus then says to the Jews]:

(v. 36b) "Do you say of Him, [meaning Himself] Whom the Father sanctified and sent into the world, 'You are blaspheming'; because I said, 'I am the Son of God'? " '''

(v. 39) Again they tried to seize Him, but He escaped their grasp."

The indispensable step in correctly interpreting God's Word must not be sidestepped: that of letting the words in Scripture say what they meant to those in ancient times - to whom they were originally written. So if Scripture says that the Jews 2000 years ago interpreted the phrase 'the Son of God' to indicate that "You ....make Yourself out to be God," (Jn 10:33b), then that is what the term 'the Son of God' means. The Jews were so convinced of the meaning of that phrase that they were preparing to kill our Lord for referring to Himself as God.

ii) [Compare Jn 5:17-18]:

(v. 17) "But He [Jesus] answered them, 'My Father is working until now, and I Myself am working.'

(v. 18) For this cause therefore the Jews were seeking all the more to kill Him, because [they determined] He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God."

So when our Lord called God His Father He was saying that He was just like God. And His enemies had no doubt in their minds that Jesus Christ was claiming to be God.

[Dr John Danish states, (Pastor, Berean Memorial Church, Berean Tape Ministry, Irving, Tx)]:

"The Lord Jesus claimed to be God and His enemies knew it.....The term 'Son of God' [when it refers to Jesus] actually means Deity. [It] does not mean simply son of God the way we may say that every human being is a Son of God because God created him............

...This term ['Son of God' however] does not mean [in the context that Jesus used the term to refer to Himself] that [our Lord had] been adopted in salvation.......When this term was applied to Him it had a specific different technical meaning."

iii) [Compare Jn 19:7]:

"The Jews answered Him, 'We have a law, and by that law He ought to die because He made Himself out to be the Son of God.'"

[Dr Danish, cont.]:

"Now what did they mean? Should He die because He claimed salvation? No! Should He die because He had been adopted into the family of God [By saying He was a son of God] No! They were saying He should die because He made Himself the Son of God because that meant He made Himself God."

F) THE GREEK PHRASE RENDERED "WHOEVER BELIEVES" IN JN 3:16 NIV IS NOT A PRESENT TENSE VERB WHICH CONVEYS CONTINUOUS ACTION BUT A NOMINATIVE PRESENT PARTICIPLE - A NOUN PORTRAYING PUNCTILEAR ACTION CONVEYING 'THE BELIEVER', THE ONE WHO EXERCISED A MOMENT OF FAITH = A MOMENT OF MENTAL ASSENT IN JESUS CHRIST, THE SON OF GOD, IN ORDER TO NEVER HAVE TO EXPERIENCE ETERNAL PERISHING BUT HAVE ETERNAL LIFE. CONTINUOUS FAITH IN CHRIST IS NEITHER ATTAINABLE BY MORTAL MAN, NOR IN VIEW IN JN 3:14-16

1) The Greek Phrase Rendered "Whoever Believes" In Jn 3:16 Is Not A Present Tense Verb But A Nominative Present Participle - A Noun Portraying Punctilear Action Conveying A Believer, i.e., One Who Has Exercised A Single Moment Of Believing And Not A Continuous One In Order To Never Have To Experience Eternal Perishing But Have Eternal Life

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

(Jn 3:16 Greek) "HoutOs gar EgapEsen ho.Theos ton kosmon hOste ton Huion

............................"So ........for .loved ........the God ...the world ...that ....the Son

Hautou ton monogenE ........................edOken"

His ......the .unique [one and only]......He gave

hina pas ...........ho .pisteuOn ..........eis auton mE .apolEtai .....all' .echE .......zOEn aiOnion"

that .everyone the .believing [one] in Him ....not .may perish, but may have life ....eternal."

The Greek phrase from Jn 3:16, "Hina pas ...........ho .pisteuOn ..........eis .....auton"

.........................................................that everyone .the believing [one] on [in] Him"

rendered "that whoever believes in Him" in the NIV is literally "that everyone the believing [one]" from the Greek phrase "pas ho pisteuOn." The phrase consists of the relative pronoun "pas" = "everyone who" with the definite article "ho" rendered "the" with "pisteuOn," the present active nominative participle verb functioning as a noun, literally, "Everyone [who is] the believing [one]," i.e., everyone who is the believer in the Son of God being given for one's sins. So the Greek words which are rendered "whoever believes" in Jn 3:16 in the NIV do not contain a simple present tense verb as some contend in order to try to establish that one must maintain a constant state of believing so that one will continue to possess eternal life or lose it.

["Syntax of New Testament Greek," Brooks & Winbery, 1979, University Press, Lanham, Md, pp. 144]:

"The Substantival Participle

The participle, like an adjective, may be used in the place of a noun or other substantive. The participle itself then functions as a noun. Its case, gender, and number are determined by its use in the sentence. It may be used in most of the ways in which a noun is used, e.g. as a subject nominative, as a dative of indirect object, as an accusative of direct object, etc. It may be used with or without an article. It always stands in the attributive position [following the article]."

[The Language of the New Testament, Eugene Van Ness Goetchius, Chas. Scribner's Sons, N.Y., 1965, p. 173]:

"Present participles may be used substantively [as a noun]... In the translation of such constructions into English one must usually resort to paraphrases of the types illustrated... Ro 12:7 "o didaskon," the teaching one (= "the one teaching," "the one who is teaching," "the one who teaches")

a) [Compare Mk 6:14]:

'''King Herod heard about this, for Jesus' name had become well known. Some were saying, "John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.'''

"John the Baptist" = "iOannEs ho baptizOn" =

"ho baptizOn" = "the baptizing one" = present, active, participle as a noun = "the Baptist"

Just as John the Baptist was still considered the Baptist even while he was in jail, (Mt 14:8), and the one who baptizes, even after he was beheaded, (Mk 6:14); and just as Paul referred to the Corinthians as "sanctified in Christ Jesus," (1 Cor 1:2), "in Christ," (1 Cor . 3:1) yet they were not acting continuously faithfully at all, (1 Cor 3:3); so a believer is always a believer from the moment he trusts in Christ for eternal life, whether or not he continues in the faith. And if he does not he is still a believer, albeit an unfaithful one.

[Dr. Robert Wilkin states, The Grace Report, Monthly Report of the Grace Evangelical Society, Irving, Tx. ges@faithalone.org, Mar 1999, Notes and Letters, p. 4]:

'''The articular participle (=the article "the" [='ho'] plus a participle [ex. pisteuon = believing] functions as a verbal noun. Thus ['ho pisteuon' =] 'the one who believes' does not mean ''he who keeps on believing and believing and believing' but means 'the believer.' [i.e., one who at some time exercised a single moment of faith alone in Christ alone]. Anyone who comes to faith in Christ is from that moment forward 'the believer.' '''

In other words, the nominative present participle in Jn 3:16, "pas ho pisteuOn" has in view one who is a believer because one has exercised a single moment of faith alone in the Son of Man, Jesus Christ, the one and only Son of God being lifted up in an atoning sacrifice for the sins of the whole world. Thus an individual is legitimately referred to as a believer from the moment he trusts in the Son of Man for eternal life, at which moment he receives possession - continuous and forever - of eternal life because eternal life by definition is forever. So a believer is always a believer from the moment he trusts in Christ for eternal life, whether or not he continues in the faith.

2) Even If The Phrase "Whoever Believes" In Jn 3:16 Were Rendered From A Present Tense Greek Verb To Portray A Present Tense Action, (And That Is Not The Case), A Present Tense Verb Without Qualifiers Would Still Not Convey A Requirement That One Continuously Believe In The Son Of God In Order To Never Have To Experience Eternal Perishing But Have Eternal Life

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

Even if the phrase "Whoever believes" in Jn 3:16 were rendered from a present tense Greek verb to portray a present tense action, (and that is not the case), a present tense verb without qualifiers would still not convey a requirement that one continuously believe in the Son of God in order to never have to experience eternal perishing but have eternal life.

a) Simple Present Tense Does Not Demand Continuous Action Without Qualifiers In Greek, English, Hebrew, etc. - Present Tense With Qualifiers Are Required Which Are Absent In Jn 3:16

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

If one were to say, "In the morning I get on a bus, pay my fare with a bus pass, and get off where I work;" does the phrase 'pay my fare,' which is in the present tense, mean one has to continually pay the fare until the ride ends; or is it in a moment of present time until the end is achieved, i.e., about 1 second to swipe the pass through the slot on top of the fare box? Present tense is simply a present moment of action until the context determines when the action ceases. This is true in the koine Greek also.

Consider the individuals who are found guilty of various offenses before a magistrate in a Roman court in Palestine in New Testament times. The magistrate declares before the group of guilty people in koine Greek, the language of the New Testament, in a statement that directly parallels Jn 3:16, 'Whoever pays his fine should not perish in jail, but [should have freedom to go, with his life.' If the phrase "whoever pays" is rendered from a present tense verb, would the present tense of 'Whoever pays' demand continuous, uninterrupted payment of the fine in order for an individual to 'have freedom to go, with his life?' The answer is obvious, the present tense does not always demand continuous uninterrupted action in the present. Just as the payment of the Magistrate's fine was to be done once in present time such that it results in freedom - the payment not having to be continuous; so the believing in the Son of God, Jesus Christ being given for the sins of the whole world, when it begins in present time, immediately results in the aorist tense completed action of never having to experience eternal perishing and the present tense reception of eternal life such that the believing need not continue in order to keep the result of never having to experience eternal perishing and possession of eternal life continuous because the never having to experience eternal perishing is a completed action and the eternal life by its very nature once received is forever continuous, i.e., eternal.

So, if the simple present tense were the verb in the original Greek text in Jn 3:15, and it is not, a special context and/or additional words such as "diapantos" = continually, must be inserted into the text in order to convey the idea of continuous believing. The Greek present tense by itself does not convey such an idea - nor does its counterpart in English. Simple present tense action in the absence of qualifiers demands a singular action in the present moment without requiring that it continue into later moments in any language. No first century Greek reader or hearer was likely to get a meaning such as 'continue to believe' without the necessary additional qualifiers to the simple present tense.

i) [Compare Hebrews 13:15]:

"Through Jesus, therefore, let us continually offer to God a sacrifice of praise - the fruit of lips that confess his name."

"anapherOmen ..thusian .aineseOs diapantos"

"we should offer sacrifice of praise continually"

Notice that "anapherOmen" = "we should offer" is present tense. Yet in order to emphasize continual action the word "diapantos" = "continually" must be inserted.

b) If The Simple Present Tense Always Demanded Continuous Action It Would Destroy The Supernaturally Consistent Quality Of Scripture And Violate The Normative Rules Of Language, Context And Logic Upon Which The Scriptures Are Based. It Would Force Eternal Life To Be Less Than Everlasting And Make God Out To Be A Liar

The appeal to force the simple present tense to mean continuous action would lead to havoc in many passages in the New Testament. For example, 1 John 1:8 reads, "If we [born again believers] say that we have no sin [="ouk echomen" = present tense] we deceive ourselves." If this verse is rendered in the continuous mode, it would be read, "If we say that we do not continuously have sin, we continuously deceive ourselves and the truth is continuously not in us." This indicates that in spite of becoming born again believers there is no time in the believer's life that he can claim not to be living a lifestyle of continuous, unadulterated sin while never admitting to it!!!

Since eternal life is immediately received at the first instant of believing according to numerous salvation passages whereupon it is also established - often stipulated, that a believer has an absolute assurance of his eternal destiny in heaven, (ref. 1 Jn 5:9-13);

and since eternal life once received by definition is continuous and everlasting for that individual believer without interruption or cessation from then on, no matter what,

then to insist that continuous believing is required in order to continue to have eternal life is nonsensical, contradicts normative rules of language and violates the doctrine of assurance, i.e., eternal security; and makes God's promise of eternal life to be a lie.

In the final analysis "pas ho pisteuon" rendered "whoever believes" in Jn 3:15 in the NKJV does not contain a simple present tense form. It is a nominative, singular, masculine, present active participle, i.e., a participle acting as a noun indicating "one who believes" [in Christ as Savior]. By rule of language, context and logic, the nominative participle acts as a noun, so it does not require continuous believing in order for an individual to be qualified as a believer.

c) Since The States Of Never Having To Experience Eternal Perishing As Expressed By An Aorist / Completed Action Verb And Of Having Eternal Life As Expressed By A Present Tense Verb Are Immediately Begun At The Moment One Begins To Believe Which By Definition And Nature Are Ongoing And Uninterruptible, Hence Not Requiring Ongoing Faith To Keep That State Going; Then If The Phrase In Jn 3:16 Rendered "Whoever Believes" In The NIV Were To Be In Some Category Of The Present Tense In The Greek Bible As Some Maintain, (And It Is Not - It Is A Nominative Participle For Noun), Then The Rules Of Greek Grammar, Context And Logic Demand That It Be In The Aoristic Present And As Such Would Then Present The Action As A Simple Completed Event Without Any Reference To Its Progress - Serving The Same Function As The Nominative Participle For Noun

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

Since the verbs in the Greek bible in Jn 3:14, rendered "lifted up," and in Jn 3:16, rendered "[God so] loved [the world]" and "[that He] gave [His one and only Son], and in Jn 3:15 and 16 rendered "should not perish," are all in the aorist tense, which tense portrays a completed action - not a continuous one; then if the phrase in the subordinate clause rendered "whoever believes" were to be in some category of the present tense in the Greek bible as some maintain, (and it is not - it is a nominative participle for noun); then the rules of greek grammar, context and logic demand that it be in the aoristic present tense which presents the action as a simple completed event without any reference to its progress - serving the same function as the nominative participle for noun.

So only the punctilear / completed action of the aoristic present is needed to portray the completed action result demanded by the context of Jn 3:14-15 . Since the phrase "whoever believes" in the NKJV is rendered from the nominative participle for noun, the action portrays a punctiliar action in order to be classified as a noun, the believing one. So the Greek phrase rendered "whoever believes" cannot be in a verb tense which portrays continuous action.

d) A Continuous State Of Believing In Christ Is Not Possible With Man - Hence A Moment Of Faith Alone In Christ Alone Is The Only Attainable Possibility

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

According to Scripture, a continuous and perfect state of believing in Christ is not possible with man which would necessitate sinless perfection. For any sin a believer commits reflects a degree of unbelief and no one can claim to be without sin, nor maintain a perfect state of continuous faith:

i) [1 Jn 1:8, 10]:

(v. 8) "If we claim to be without sin, we deceive ourselves and the truth is not in us.

(v. 10) If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

No believer can claim to maintain a perfect, uninterrupted record of faith in Christ as he is bound to commit acts of unbelief throughout his life.

ii) Compare 1 Jn 4:7-12]:

(v. 7) "Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God.

(v. 8) Whoever does not love does not know God, because God is love."

[Notice that "whoever does not love does not know God" in the sense of being out of fellowship with Him for the moment, acting as one who does not know God, an unbeliever. Since sin is an act of not loving God, hence not knowing Him for the moment, and since all believers sin, then at those moments they do sin, they do 'not know God', i.e., their faith in Him is imperfect and interrupted]

Can an individual express saving faith in Christ as Savior continuously - without any interruption all his life even during moments when he is asleep - completely in unconscious sleep?

Suppose while in a deep sleep with your active mind unconscious, you no longer are continuously maintaining faith in Christ as Savior, you die in your sleep and then because of this unconscious lapse, wake up in Hell - after a long life of faithful service to God!!!!

Can an individual maintain perfect, uninterrupted saving faith in Christ as Savior throughout his waking day? Consider an accountant who is in deep concentration, keying in figures on a spread sheet making sure of his accuracy. Can he also be maintaining a deep concentration on trusting in Christ as Savior without interruption?

Have you ever lost your salvation during the moment when you are considering what to have for lunch instead of continuing to believe in Christ to save you - as your thoughts are not for the moment on Jesus Christ but on the Tuna Melt sandwich on the menu?

What do you then need to do to get it back? Is it really eternal life if you keep losing it every time your mind wanders to some other subject? Wouldn't it be better to call it 'For the Moment Life' rather than eternal life? And how do you get eternal life back after your momentary lapse? So the only attainable possibility in order to gain eternal life is via a moment of faith alone in Christ alone.

e) The Greek Phrase Rendered "Should Not Perish" Is A Punctiliar, Completed Action Result Of The One Who Believes Which Provides An Individual With A State Of Never Having To Experience Eternal Perishing At The Moment He Becomes A Believer. The Completed Action Result Of Never Having To Experience Eternal Persishing Is Never Affected By Whether Or Not The Believing Continues Or Discontinues

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

The phrase in Jn 3:16 rendered "should not perish" from the Greek "me apoletai" is in the aorist tense, 3rd person, singular, subjunctive mood, middle voice. The aorist tense portrays a completed action, a punctiliar one. So the believer receives a state of completed action of never having to experience eternal perishing in accordance with the capacity of almighty God's, hence it will be fulfilled.

Notice that "should not perish" is in the aorist tense providing a completed state of never having to experience eternal perishing at the moment one becomes the believer. A completed action of never having to experience eternal perishing is thus not effected by whether or not the believing continues or discontinues. Furthermore, a completed action of never having to experience eternal perishing is another way of saying one is in a state of having eternal life which immediately follows in parallel in Jn 3:16 after the connective word, "but" = "whoever believes in Him should not perish but have eternal life." The two conditions go hand in hand: you are never going to experience eternal perishing when you have eternal life, which by definition is a forever possession once received.

One would then ask the question, 'Why would a continuous state of believing be necessary if a completed action of the aorist tense of 'never having to experience eternal perishing' resulted at the moment one becomes a believer?' Answer: it is not necessary.

If continuous believing were necessary to provide one with a state of not perishing then Jn 3:15 must be changed to read "whoever continuously believes in Him will [future tense] not perish but will [future tense] have eternal life.

[SYNTAX OF NEW TESTAMENT GREEK, James A. Brooks, Carlton L. Winbery, University Press of America, Lanham, Md., 1988, pp. 98, 118-120, 111-112]:

"The aorist tense expresses punctiliar action. Indeed the word aoristos [aorist] means without limit, unqualified, undefined - which of course is the significance of punticiliar action. Only in the indicative mood [as in both verbs in Jn 3:14 main clause] does the aorist also indicate past time."

So the aorist is said to be "simple occurrence" or "summary occurrence," without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the 'punctiliar' tense. 'Punctiliar' in this sense means 'viewed as a single, collective whole,' a "one-point-in-time" action, although it may actually take place over a period of time. In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.

[The Language of the New Testament, Eugene Van Ness Goetchius, Chas. Scribner's Sons, N.Y., 1965, pp. 96]:

"The Greek aorist very frequently refers to action which has been completed in the past..."

[Kenneth S. Wuest states, (Wuest's Word Studies, Vol. 3, 'Great Truths To Live By, Eerdmans Publishing Co., Grand Rapids, Mich., 1992, p. 67)]:

"In the words, 'should not perish, but have everlasting life,' [Jn 3:15 and 16] there is a radical change in tenses, from the aorist which speaks of a once-for-all act to the present subjunctive which speaks of a continuous state. The contrast is one between the final utter ruin and lost estate of the unbeliever, and the possession of eternal life as an enduring experience on the part of the believer"

So just as the principles of language, context and logic apply in the finite world, such as the fact that once one starts an automobile, one need not continuously keep on starting it in order to keep it running; so it is in the spiritual world: once one starts eternal life within oneself as an intrinsic and eternal part of ones being by the grace of God, via a moment of faith alone in the Son of Man, Son of God, Jesus Christ alone; one need not keep on believing in Him in order to keep eternal life "running" in one - because eternal life once begun in one IS EVERLASTING. On the other hand, God commands all believers, His children to grow in the faith and be faithful for many reasons, not the least of which is to live out ones years in grace and gratitude to God unto eternal rewards in heaven.

3) Belief, Faith & Trust Defined As Mental Assent

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life." =

a) English Dictionary Definition Of Faith, Believe, Trust

[Webster's Revised Unabridged Dictionary]:

ftp://ftp.uga.edu/pub/misc/webster/

faith \Faith\, n.

1. Belief; the assent of the mind to the truth of what is declared by another, resting solely and implicitly on his authority and veracity; reliance on testimony. 2. The assent of the mind to the statement or proposition of another, on the ground of the manifest truth of what he utters; firm and earnest belief, on probable evidence of any kind, especially in regard to important moral truth. Faith, that is, fidelity, -- the fealty of the finite will and understanding to the reason. believe

\Be*lieve"

\, v. t. [imp. & p. p. Believed; p. pr. & vb. n. Believing.]

To exercise belief in; to credit upon the authority or testimony of another; to be persuaded of the truth of, upon evidence furnished by reasons, arguments, and deductions of the mind, or by circumstances other than personal knowledge; to regard or accept as true; to place confidence in; to think; to consider; as, to believe a person, a statement, or a doctrine. "

trust \Trust\, v. t.

1. To place confidence in; to rely on, to confide, or repose faith, in; as, we can not trust those who have deceived us. I will never trust his word after. --Shak. He that trusts every one without reserve will at last be deceived. --Johnson. 2. To give credence to; to believe; to credit. Trust me, you look well. --Shak. 3. To hope confidently; to believe; -- usually with a phrase or infinitive clause as the object. I trust to come unto you, and speak face to face. --2 John 12. We trust we have a good conscience. --Heb. xiii. 18. 4. to show confidence in a person by intrusting (him) with something. Syn: Confidence; belief; faith; hope; expectation"

b) New Testament Greek Dictionary Definition Of Faith, Believe, Trust

The New Analytical Greek Lexicon which is a dictionary of the koine Greek language of the Bible, (Wesley J. Perschbacher, Editor, Hendrickson Publishers, Peabody, Ma; 1992, p. 329), states as the meaning of the word pisteuo which is translated believe in the English Bible translations as follows:

"(4100)... [pisteuo] 1 pers. sg. pres. act. indic., fut... [pisteuso] ...to believe, give credit to, Mark 1:15; 16:13; Luke 24:25; intrns. to believe, have a mental persuasion, Matt. 8:13; 9:28; James 2:19; to believe, be of opinion, Rom. 14:2; in N.T. [pisteuein en, eis] to believe in or on, Matt. 18:6; 27:42; John 3:15, 16, 18; absol. to believe, be a believer in the religion of Christ, Acts 2:44; 4:4, 32; 13:48; trans. to intrust, commit to the charge or power of, Luke 16:11; John 2:24; pass. to be intrusted with, Rom. 3:2; 1 Cor. 9:17"

Note that the Greek word used in the Bible which is translated into forms of the verb 'to believe' is also defined according to the Greek dictionary to mean a trust in the information presented, i.e., a mental assent - devoid of additional actions on the part of an individual other than the moment of mental agreement.

In the case of Jn 3:14-15, one is to trust in the information that the Son of Man must be lifted up that whoever believes in Him, i.e., His atonement for sins, should not perish but [should] have everlasting life.

Objectors who insist that the word believe relative to salvation takes on more than the normative meaning must consider that in His conversation with Nicodemus, Jesus did not redefine or specially define the word.

G) THE PHRASES "SHOULD NOT PERISH" AND "[SHOULD] HAVE ETERNAL LIFE" IN JN 3:16 REFER TO THE CERTAINTY OF NOT EXPERIENCING PERISHING IN ETERNAL / UNENDING PUNISHMENT AND SEPARATION FROM GOD AND THE CERTAINTY OF ETERNAL / UNENDING GODLY LIFE WITH GOD RESPECTIVELY

THE REST OF SCRIPTURE CORROBORATES THIS

1) Although The Verbs In The Phrase "Should Not Perish But [Should] Have Eternal Life" In Jn 3:15 Are In The Subjunctive Mood = A Mood Of Objective Possibility Of The Promise Of Never Having To Experience Eternal Perishing But Having Eternal Life, It Is A Certainty Because It Is Promised And Provided By God Himself

(Jn 3:13 NKJV) "No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

According to Greek grammar rules, Jn 3:14-15, which comprise a complete sentence, contain a main clause, (Jn 3:14):

"[And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up"

and a subordinate one, (Jn 3:15):

"that whoever believes in Him should not perish, but [should] have eternal life."

This is evident in the English rendering as indicated above.

[The Language of the New Testament, Eugene Van Ness Goetchius, Chas. Scribner's Sons, N.Y., 1965, pp. 96, pp. 270-271]:

"The subjunctive [mood] is used in subordinate clauses [such as in Jn 3:15] introduced by hina, opos and me, and sometimes in clauses introduced by eos, achri(s), and mechri(s)...

...Hina means that, in order that, so that. Clauses introduced by hina usually indicate the purpose of the action expressed in the main clause, but may indicate its result or content...."

(Jn 3:16 Greek) "HoutOs gar EgapEsen ho.Theos ton kosmon hOste ton Huion

............................"So ........for .loved ........the God ...the world ...that ....the Son

Hautou ton monogenE ........................edOken"

His ......the .unique [one and only]......He gave

hina pas ...........ho .pisteuOn ..........eis auton mE .apolEtai .....all' .echE .......zOEn aiOnion"

that .everyone the .believing [one] in Him ....not .may perish, but may have life ....eternal."

Although Greek grammar rules require that the subordinate clause of Jn 3:16, rendered "should not perish but [should] have eternal life" in the NIV have its verbs in the subjunctive mood which is a mood of objective possibility, i.e., "should;" the context of the passage in Jn 3:14-16 has in view the unfailing capacity and the sovereignty of God as the power behind the purpose of the action in the main clause rendered "For God so loved the world that He gave His one and only Son" which controls what happens in the subordinate clause in Jn 3:16b, i.e., that of not perishing, i.e., that of never experiencing eternal destruction but having eternal life. The subjunctive mood allows for the assumption that there is some doubt as to the outcome depending upon the reliablity of the one acting for the purpose stipulated. In the case of Jn 3:14-16 the One is God. Since God is absolutely reliable then the outcome in the subordinate clause for the believer is actual and not potential. Hence the result of never having to experience eternal perishing but having eternal life becomes a certainty for whoever believes in the Son of Man, the Son of God, God's one and only Son, Jesus Christ being given by God to the world through being lifted up in an atoning sacrifice for the sins of all mankind.

2) God Must Be Portrayed As Unfaithful And Unjust If The Context Is To Fit Uncertainty In Jn 3:14-15

If the context of Jn 3:16 is to be changed to one of uncertain results for the believer, then a completely different picture of God must be portrayed from the one John portrays as One Who so loved the world that He gave His one and only Son that whoever believes in Him should not perish but have eternal life, to a God Who may decide to give eternal life and then again He may not for anyone who believes in His Son being given for them. This is a different picture of the God of the Bible - a different God Who is whimsical in His giving of eternal life to some and cruel in His holding back of eternal life from others despite the fact that all of those in view have trusted God's promise to provide eternal life for them when they believed. But some just don't get it - for no reason stipulated in this passage - and some do.

3) The Greek Phrase "zOEn aiOnion" In Jn 3:16 Means Eternal, i.e., Unending Godly Life With God

The New American Standard Hebrew-Aramaic and Greek Dictionaries, Vine's Expository Dictionary of Biblical Words, Greek-English Lexicon of the New Testament based on Semantic Domains, The Theological Dictionary of the New Testament, Abridged Greek-English Lexicon, Enhanced Strong’s Lexicon, the secular Greek-English lexicon by Bauer, and many many other lexicons define "aioniOs" and its family of words, ("aionion," "aioniou") to mean "without beginning or end" and "eternal." ..This meaning is based on usage of the word over the centuries by the people to whom the ancient koine Greek language was native.

Plato, Phocylides, P hilo, Clement, Diodorus Siculus, Arrianus, Josephus, Maximus Tyrius, Ignatius, Homer are among those who used this meaning of the word "aioniOs" .

a) [Compare Ezek 37:26]:

"I will make a covenant of peace with them; it shall be an everlasting covenant with them...

........[Heb] olam = [Grk] aioniOs[Septuagint];

and I will give blessings to them and multiply them, and will set My sanctuary in the midst of them forevermore"

[Heb] olam = [Grk] aioniOs [Septuagint]

God's covenant was unilateral - so it would not be broken - therefore it was for all time: "forevermore". None of His unilateral covenants were for a season or an age. All of His unilateral covenants were for an eternity and God does not renege on His promises.

Therefore the Hebrew word "olam" in the Hebrew bible and the Greek word "aioniOs" in the Septuagint are indeed translated "forevermore" correctly.

for further analysis of "olam" and "aioniOs"

4) Eternal Life Once Received Is Intrinsic In An Individual Forever Because It Is Eternal. Therefore It Can Never Be Lost

a) Life Is An Intrinsic Part Of An Individual

[Webster's New Collegiate Dictionary [G & C Merriam Co., Springfield, Mass, 1980]:

Webster's New Collegiate Dictionary defines life as "a principle or force that is considered to underlie the distinctive quality of animate beings; an animating and shaping force or principle." Hence, physical life is inherent in the individual such that it is intrinsic to and animates every part of his being. In the same way, eternal life once received becomes an intrinsic part of the individual when he believes in the Son of God and receives it:

b) Since Life Is Intrinsic In An Individual, Then Eternal Life Once Received Is Eternally Intrinsic In Every Part Of An Individual's Being Forever Because It Is Life And It Is Eternal. Therefore It Can Neither Be Lost Nor Depart From That Individual In Any Manner For Any Duration Of Time

i) [Compare Jn 3:16]:

(Jn 3:16 NIV) "For God so loved the world that he gave his one and only Son, that whoever believes in him should not perish but [should] have eternal life."

Since according to Jn 3:16, eternal life becomes the present possession of the individual the moment he expresses believing in the Son of God being given for him, i.e., in His atoning sacrifice for the sins of the whole world;

and since life is intrinsic in an individual, then eternal life once received is eternally intrinsic in every part of ones being forever. Therefore it can neither be lost nor depart from that individual in any manner for any duration of time.

An individual's eternal life cannot be measured apart from the individual any more than an individual's physical life can be measured apart from the individual's physical existence.

Finally, even if eternal life could somehow be lost, it could then not be described as eternal life - but life for the duration of time that it was an intrinsic part of that individual. Thus eternal life is eternally secure because it is defined as an intrinsic part of the individual for the duration of eternity.

But let's do a hypothetical test of this, assuming one can lose one's salvation, repent and recover it again:

A man lost his salvation ten years after he got saved. Later on he repented and regained eternal life, (if that were possible and it is not), at which time he dies. Hence is the length of his eternal life one eternity + ten years!?!

Consider that once physical life begins an individual exists. Once it leaves an individual, the individual ceases to exist as he originally began to exist, hence he is destroyed. Portions of that creation may and do continue to exist, but in a totally different format wherein the physical body is a mass of matter, dead, lifeless no longer containing a soul or spirit which the latter entities occupy other space. The context of the argument does not permit entering into this any more than you can say that water can lose its oxygen. Just as the oxygen is intrinsic to the existence of the water and losing it would destroy the water, albeit change it into something else which no longer functions as water, so taking away physical life from an individual destroys that individual such that he no longer exists as originally created. In the same way, once eternal life is received the individual is a new creation that cannot exist without that eternal life, it being an intrinsic part of that individual forever by definition. So it is not a viable argument to say one can lose something intrinsic as eternal life as if the individual would not be destroyed, no longer in existence and go back to the point he did not have eternal life as part of his intrinsic makeup. Recall that one is forever intrinisically in Christ, intrinsically part of His indestructible body at the point of faith in the gospel, sealed by the intrinsically indwelling Holy Spirit, (Eph 1:13-14). So how can one lose the life in Christ apart from destroying Christ? How can the eternal body of Christ be lost? How can the permanently indwelling Holy Spirit in one be destroyed?

Further details on eternal life is an intrinsic part of the believer {short description of image}

5) The Present Tense Verb "Should Have Eternal Life" Conveys Certain Present Possession Of Eternal Life Forever Since God, The Provider Of Eternal Life Is Absolutely Reliable And Eternal Life Is Forever

The present tense verb "should have eternal life" conveys certain present possession of eternal life forever since God, the provider of eternal life is absolutely reliable and eternal life is forever. So the present tense verb "should have eternal life" conveys the certain present tense possession of the believer at the moment he becomes a believer for the duration of the possession which is eternal as stipulated in the phrase "zOEn aiOnion" = "eternal life," regardless of how he conducts himself afterward. Note that one cannot have less than everlasting possession of eternal life, for then it would not be eternal life. Since life is defined as an intrinsic part of an individual that animates every part of ones being, then eternal life is similarly intrinsic as well as eternal.

[Webster's New Collegiate Dictionary [G & C Merriam Co., Springfield, Mass, 1980]:

Webster's New Collegiate Dictionary defines life as "a principle or force that is considered to underlie the distinctive quality of animate beings; an animating and shaping force or principle."

Hence, this principle of life in a human is inherent in the individual, an intrinsic part that animates every part of his being.

So when the term "life" is used in the Bible to mean physical life, it refers to that which is intinsic within the physical body, i.e., the existence and activity of the man in all his parts and energies. It is the person complete, conscious and active. Thus the life that one possesses is an intrinsic part of one. Although it is a possession, it is a unique one, such that it pervades the entire being and cannot be thought of as a finite material possession that can be located in a particular part of ones possesions, like a diamond that can occupy and fall out of ones pocket and then be lost and then found again periodically. If one loses ones life, it means that one's very existence has dramatically and irretrievable changed.

H) SINCE A MOMENT OF FAITH ALONE IN CHRIST ALONE IS REPEATEDLY STIPULATED IN JOHN CHAPTERS ONE THROUGH THREE, (AND THE REST OF THE BOOK AS WELL), AS THE ONLY RESPONSE REQUIRED IN ORDER TO RECEIVE ETERNAL LIFE AND ALWAYS IN A CONTEXT WHICH LEAVES NO ROOM FOR ANY OTHER REQUIREMENT; THEN ANY OTHER RESPONSE MAY NOT BE ASSUMED AS REQUIRED, NOR FORCED INTO JOHN'S WRITING, NOR EVEN CONSIDERED AS REQUIRED EVEN IF ONE THINKS HE HAS DISCOVERD A PASSAGE THAT REQUIRES IT, (WHICH THERE ARE NONE) - UNLESS AUTHOR JOHN'S WRITINGS ARE ERRONEOUS AND UNTRUSTWORTHY - AND THEY ARE NOT

Since a moment of faith alone in Christ alone is repeatedly stipulated in John chapters one through three, (and the rest of the book as well), as the only response required in order to receive eternal life and always in a context which leaves no room for any other requirement; then any other response may not be assumed as required, nor forced into John's writing, nor even considered as required even if one thinks he has discoverd a passage that requires it, (which there are none) - unless author John's writings are erroneous and untrustworthy - and they are not. On the other hand, when properly read, there is no passage in Scripture which actually does stipulate another requirement.

I) SINCE GOD GAVE HIS ONE AND ONLY SON IN AN ATONING SACRIFICE FOR THE SINS OF ALL MANKIND SO THAT WHOEVER BELIEVES IN HIM SHOULD NOT PERISH BECAUSE OF THEIR UNFORGIVEN SINS BUT HAVE ETERNAL LIFE, THEN THIS IMPLIES THAT ALL MANKIND HAS COMMITTED SINS FOR THEM TO BE ATONED FOR

(Jn 3:14 NIV) "[And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life." =

Since God gave His one and only Son in an atoning sacrifice for the whole world, i.e., for the sins of all mankind so that whoever believes in Him should not perish because of their unforgiven sins but have eternal life, then this implies that all mankind has committed sins for them to be atoned for.

XI) [Jn 3:17]:

(Jn 3:17 NKJV) "For God did not send His Son into the world to condemn the world, but that the world through Him might be saved."

A) SINCE GOD GAVE HIS ONE AND ONLY SON IN AN ATONING SACRIFICE FOR THE SINS OF THE WHOLE WORLD, THEN HE DID NOT SEND HIS SON, JESUS CHRIST, THE ETERNAL SON OF GOD IN HIS HUMANITY, INTO THE WORLD - TO ALL MANKIND - TO CONDEMN ALL MANKIND UNTO ETERNAL PERISHING BUT TO MAKE PROVISION FOR THE SALVATION OF ALL UNTO ETERNAL LIFE. THIS IMPLIES THAT ALL MANKIND IS UNRIGHTEOUS AND HEADED FOR ETERNAL CONDEMNATION AND IN NEED OF A SAVIOR

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name:(Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:17 NKJV) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved." =

In Jn 3:17 in the Greek word "gar" meaning "because" and rendered "for" in the NKJV connects to and hence continues to explain the context of Jn 3:14-16 which has everyone in the whole world who will ever live in view: {short description of image}.

So author John explains:

since God gave His one and only Son in an atoning sacrifice for the sins of the whole world, (Jn 3:14-16);

then He did not send His Son, Jesus Christ, the eternal Son of God in His Humanity, into the world - to all mankind - to condemn all mankind unto eternal perishing but to make provision for the salvation of all unto eternal life. This implies that all mankind is unrighteous and headed for eternal condemnation and in need of a Savior. Hence the author refers in Jn 3:17 to a salvation which John 3:15-16 stipulates as never having to experience eternal perishing but having eternal life.

The concept that God sent His Son, Jesus Christ into the world as opposed to God creating His Son in the world, implies that the Son of God was in the presence of the Father in heaven and from there was sent into the world in His Humanity yet always with God in His uncreated eternal existence as "the Word," God the Son, (cf. Jn 1:1-3 ).

The Greek word "kosmon" rendered "world" in Jn 3:17 in the YLT cannot be limited to a chosen few as some maintain since all individuals throughout history will occupy the world that God's Son was sent into to save. If God sent His Son into the world to provide for the salvation unto eternal life for only the chosen few who would choose to believe, then the rest of the world is to be condemned with no opportunity to be saved through Christ's atoning sacrifice. But this contradicts the clear message of verse 17: There is no condemnation in view of anyone in the world which God's Son was sent into the world to save. Note that whether everyone will choose to be saved is not addressed, but the universal availability of eternal life through Jesus Christ for all mankind of the whole world that God's Son was sent into is implied in Jn 3:17 and corroborated in Jn 3:14-16. So the statement in Jn 3:17, "For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" only makes sense if all mankind is in view. To make the verse say that God sent His one and only Son to save only the world of the few who would choose to believe and be saved is to force the words into redundancy and nonsense and contradict the rest of John's gospel .

XII) [Jn 3:18]:

(Jn 3:18 NKJV) "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 [one and only] Son of God."

A) THE ONE WHO HAS BELIEVED IN JESUS CHRIST IS NOT CONDEMNED, I.E., HE WILL NEVER HAVE TO EXPERIENCE ETERNAL PERISHING; BUT THE ONE WHO HAS NOT YET BELIEVED HAS BEEN CONDEMNED ALREADY - DESTINED TO EXPERIENCE ETERNAL PERISHING UNTIL HE BELIEVES BECAUSE HE HAS NOT YET BELIEVED IN THE NAME OF THE ONE AND ONLY SON OF GOD TO PROVIDE HIM WITH ETERNAL LIFE

(Jn 3:14 NIV) "[And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:17 NKJV) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (Jn 3:18 NKJV) 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 [one and only] Son of God." =

(Jn 3:18 Greek) "Ho..pisteuOn ..........eis .auton ou ..krinetai; ..........ho ..de ..........mE pisteuOn ..........EdE .......

............................"The believing [one] ,in Him .....not .is condemned; the .but [the] not .believing [one] already .

kekritai .....................hoti .......mE pepisteuken .......eis to ..onoma tou ....monogenous .huiou tou Theou"

has been condemned because he not has believed ..in .the name ..of the one and only Son ...of ...God."

The Greek phrase in Jn 3:18, "ho pisteuOn eis auton ou krinetai" literally "The believing [one] in Him is not condemned" contains the words "ho pisteuOn" meaning "the believing one," a nominative participle for noun with the definite article "ho," rendered "the," signifying the one who has expressed a moment of faith alone in Jesus Christ alone unto eternal life. So this phrase which is rendered "He who believes in Him is not condemned" in the NKJV does not mean 'he who keeps on believing and believing and believing' but it means 'the believer.', i.e., one who at some time exercised a single moment of faith alone in Jesus Christ alone which results in never having to experience God's eternal condemnation, i.e., eternal perishing but instead receives the opposite: being saved unto eternal life forever.

So those individuals who have expressed a moment of faith alone in Jesus Christ alone but for the moment or thereafter no longer believe, nevertheless have possession of eternal life, and are therefore never again to be destined for God's eternal condemnation, (cf. Jn 3:18a).

Note that Jn 3:18 continues to have in view the availablity of eternal life for all mankind - the population of everyone in the world of all ages: those who will choose to believe as well as those who never will. Hence in view is the unlimited atonement of Jesus Christ for the sins of all mankind who will ever live.

Jn 3:18 goes on to say "Ho de mE pisteuOn EdE kekritai hoti mE pepisteuken eis to onoma tou monogenous huiou tou Theou," literally, "But the not believing one already has been condemned because he has not believed in the name of the one and only Son of God." The negative Greek participle for noun with the definite article, "Ho de mE pisteuOn" conveys an individual who is not the believing one. This individual is then stipulated as having been condemned already. This is further explained in the next phrase, "Hoti mE pepisteuken eis to onoma tou monogenous huiou tou Theou" rendered "[He is condemned already] because he has not believed in the name of the [one and only] Son of God," (NKJV). So one has been condemned already because one has not yet exercised a moment of faith alone in Christ alone. The Greek phrase "EdE kekritai," rendered " has been condemned already," in the NKJV, is in the perfect tense portraying a completed condition in the past of being destined for God's eternal condemnation from the time one was able to believe but so far has chosen not to, with an ongoing condition of continuing in that destiny until one expresses a moment of belief in the Son of God, Jesus Christ to become the believer. The Greek phrase "hoti mE pepisteuken," rendered "because he has not believed" in the NKJV, is also in the perfect tense conveying a completed condition in the past of not ever having believed with an ongoing condition of continually choosing not to express a moment of belief in the name of the Son of God which causes one to be in an ongoing state of being destined for God's eternal condemnation until such time as that individual expresses a moment of belief in the name of the Son of God, if he ever does.

The population of individuals in view is characterized by a capacity to believe in the Son of God, Jesus Christ - His atonement for their sins. Hence this rules out those who don't yet have that capacity such as young children. So every individual of the capacity to believe is intially in a state of condemnation until he believes.

Since the eternal destiny of having eternal life is received, according to Jn 3:15-16, through a moment of believing alone in the Son of God, Jesus Christ alone; and since the eternal destiny of having eternal life is received, according to Jn 3:18, through a moment of believing in the name of God's one and only Son, Jesus Christ alone; and since believing in the name of someone is to trust in his capacity and willingness to some end, and in the case of Jn 3:18 that Someone is Jesus Christ and the end is eternal life; then to believe in the name of God's one and only Son means the same as to trust in the Son of Man, the Son of God, Jesus Christ, to provide one with eternal life.

Jn 3:18, which continues the context of verses 14-17, makes it evident that eternal life is made available to all mankind. On the other hand, if the word "whoever" were limited to a chosen few as some maintain, the verse would be redundant and contradictory. For example, some maintain that Jn 3:18 is to be read as follows: "Whoever [of the elect - the chosen few who will believe and be saved] believes in Him is not condemned; but he [who is not elect, and hence who will never believe], is condemned already because he has not believed in the name of the one and only Son of God." But this false rendering editorializes God's Word and is nonsensical because all of the elect will inevitably believe so why imply otherwise? Furthermore, the false rendering leads to the incorrect conclusion that all of the non-elect don't have the opportunity to be saved, hence for them believing would be futile even if any of them were to believe. This nonsensical rendering also contradicts Scripture because author John has already affirmed unlimited atonement - that Christ's atoning sacrifice was for the sins of all mankind, (Jn 3:14-16 ).

B) ACCORDING TO JN 3:18 AND THE REST OF SCRIPTURE, ALTHOUGH AN INDIVIDUAL WHO HAS NOT YET CHOSEN TO BELIEVE IN THE NAME OF THE SON OF GOD AND WHO CONTINUES IN THAT UNBELIEF WILL REMAIN IN A STATE DESTINED FOR GOD'S ETERNAL CONDEMNATION - DESTINED TO EXPERIENCE ETERNAL PERISHING UNTIL HE BELIEVES; IT IS NOT ALSO TRUE THAT ONE WHO BELIEVES MUST REMAIN IN A CONTINUAL STATE OF BELIEVING IN JESUS CHRIST IN ORDER TO REMAIN IN POSSESSION OF ETERNAL LIFE; NOR WOULD ANY LAPSE IN FAITH NEGATE THAT POSSESSION AND RETURN ONE TO A STATE DESTINED FOR GOD'S ETERNAL CONDEMNATION

(Jn 3:18 NKJV) "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 [one and only] Son of God." =

According to Jn 3:18 and the rest of Scripture, although an individual who has not yet chosen to believe in the name of the Son of God and who continues in that unbelief will remain in a state destined for God's eternal condemnation - destined to experience eternal perishing until he believes; it is not also true that one who believes must remain in a continual state of believing in Jesus Christ in order to remain in possession of eternal life; nor would any lapse in faith negate that possession and return one to a state destined for God's eternal condemnation. Jn 3:16 and the rest of Scripture corroborate this:

Furthermore, once received eternal life is forever

XIII) [Jn 3:19]:

(Jn 3:19 NAS) "This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil."

*** EXCERPT FROM JOHN CHAPTER ONE RELATIVE TO THE LIGHT ***

..................................................OR SKIP TO NEXT SECTION

IN HIM WAS AND WILL ALWAYS BE LIFE FROM THE BEGINNING OF TIME AND CREATION. HE WAS AND WILL ALWAYS BE THE SOURCE AND SUSTAINER OF THE LIFE OF ALL THINGS, AND THE SOURCE OF TEMPORAL AND ETERNAL LIFE. HE WAS AND WILL ALWAYS BE CREATOR, ETERNAL AND GOD; AND HE - THE LIFE - WAS IN [THE] BEGINNING AND WILL ALWAYS BE THE LIGHT OF MEN - THE ILLUMINATION TO MEN OF HIMSELF AS CREATOR, ETERNAL AND GOD AND OF TRUTH ABOUT GOD. NEVERTHELESS MEN HAVE DELIBERATELY REMAINED IN DARKNESS - IN SIN, WILLFULLY OPPOSED TO COMPREHENDING AND KNOWING GOD

(Jn 1:1 YLT) "In [the] beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:2 YLT) He [lit., This One] was in [the] beginning with God; (Jn 1:3 NAS) All things came into being through Him, and apart from Him nothing came into being that has come into being. (Jn 1:4 NAS) In Him was life, and the Life was the Light of men. (Jn 1:5 NKJV) And the Light shines in the darkness, and the darkness did not comprehend it." =

(Jn 1:5 Greek) "Kai .to ..phOs ...en tE ..skotia .......phainei .kai .hE .skotia ....auto .ou .katelaben"

.........................."And the Light ...in .the .darkness..appears and the darkness it ......not .comprehended."

Review of the context of Jn 1:1-4 leading to verse 5:

The verb rendered "was" in verses 1 & 2 and in the phrase "In Him [the Word] was life" from verse 4 is in the durative past tense. Hence the Word "was" and will always be "life" from the beginning of time and creation, i.e., He was and is the eternal source now and forever of all life: physical, spiritual, eternal as Creator and eternal God. Notice that the phrase in v. 3, "Through Him all things were made; without Him nothing was made that has been made." immediately precedes "In Him was life" in v. 4. Hence, the phrase "In Him was life" includes every sense and source of life from creating all things, at the beginning of time and creation to sustaining the life of all things, to being the source of eternal life in which anything that was created exists in Him and is sustained by Him. The Word is Creator, Eternal and God. Then the phrase rendered "and the Life was the Light of men" in verse 4 of the NAS calls "the Word," the eternal source of all life: temporal and eternal as Creator, Eternal and God, (cf. vv. 1-3), "the Life."

So in verse 4, the Word, the Life is referred to as follows, "the Life was the Light of men," in the sense that light illuminates truth; more specifically that the Light of men, the Word, the Life, from the beginning of time and creation was and will always be the illuminating revelation to all men of Himself: eternal, Creator, the Life (temporal and eternal) - God and of that which is true pertaining to God. Jn 1:5 then gives mankind's characteristic response to the Light: "And the Light shines in the darkness and the darkness did not comprehend it." The verb rendered "shines" is in the descriptive present tense depicting action in progress of the Light of men illuminating revelation of Himself - the Life, the Light of men, the Word upon the minds of men. This shining refers not to shining upon physical darkness but to the illumination of men's minds which are evidently willfully darkened to comprehending God; hence the need for godly illumination.

From a physical point of view, when light shines in darkness, there automatically results a certain amount of darkness being illuminated and dispelled. But from the standpoint of information to be received from an enlightening source into the darkened minds of men, each individual must choose to receive that knowledge willingly or the darkenss will remain, as is characteristic with all men.

The Greek phrase "auto ou katelaben," in Jn 1:5b, lit., 'comprehended it not,' and rendered, "and the darkness did not comprehend it," in the NKJV is in the aorist tense. It conveys a completed action which portrays the characteristic response of men throughout history to the Light of men, the Life (temporal and eternal), the Word, eternal Creator - God shining on their souls, i.e., providing information about Himself to their minds. And that characteristic response is one of willfully not choosing to comprehend, i.e., perceive, understand and know Who "the Life" is, nor truths about God He reveals as the Light of men. So the souls of men are characterized as "darkness," i.e., sinful, rebellious toward the Light, unwilling to comprehend His revelation. Men are characteristically estranged from God.

*** END OF EXCERPT FROM JOHN CHAPTER ONE ***

A) THIS IS THE JUDGMENT OF GOD ABOUT ALL MANKIND: THE WORD, ETERNAL GOD, CREATOR, SON OF GOD WHO BECAME FLESH TO DWELL AMONG MANKIND - JESUS CHRIST, THE EMBODIMENT OF THE RIGHTEOUSNESS OF GOD, THE LIGHT OF MEN HAS COME INTO THE WORLD; AND MEN LOVED THE DARKNESS OF SIN RATHER THAN THE LIGHT OF GOD'S RIGHTEOUSNESS, FOR THEIR DEEDS WERE EVIL, I.E., THEIR INTRINSIC NATURES WERE SINFUL. THERE IS NONE RIGHTEOUS AMONGST ALL OF MANKIND; AND WITHOUT THE AVAILABILITY OF GOD'S RIGHTEOUSNESS FOR INDIVIDUALS TO CHOOSE TO RECEIVE THROUGH A MOMENT OF FAITH ALONE IN CHRIST'S ATONEMENT FOR SINS ALONE, ALL MEN WOULD BE CONDEMNED TO A DESTINY OF ETERNAL PERISHING

(Jn 1:1 YLT) "In [the] beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:2 YLT) He [lit., This One] was in [the] beginning with God; (Jn 1:3 NAS) All things came into being through Him, and apart from Him nothing came into being that has come into being. (Jn 1:4 NAS) In Him was life, and the Life was the Light of men. (Jn 1:5 NKJV) And the Light shines in the darkness, and the darkness did not comprehend it... (Jn 1:12 YLT) But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born] (Jn 1:14 NKJV) And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the [One and only from] Father, full of grace and truth... (Jn 3:13 NKJV) No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:17 NKJV) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (Jn 3:18 NKJV) "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 [one and only] Son of God. (Jn 3:19 NAS) This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil." =

The Greek word "krisis," which literally means 'judgment,' in Jn 3:19, refers to God's judgment about all mankind: the Word, eternal God, Creator, Son of God Who became flesh to dwell among mankind - Jesus Christ, the Embodiment of the Righteousness of God, the Light of men has come into the world; and men loved the darkness of sin rather than the Light of God's Righteousness, for their deeds were evil, i.e., their intrinsic natures were sinful. There is none righteous amongst all of mankind; and without the availability of God's Righteousness for individuals to choose to receive through a moment of faith alone in Christ's atonement for sins alone, all men would be condemned to a destiny of eternal perishing, (cf. Jn 3:18).

The phrase rendered, "The Light has come into the world," in Jn 3:19 continues to reflect upon the context of Jn chapters 1-3, especially the following phrases: "The Word [eternal God, Creator, the Life, the Light of men, (Jn 1:1-4)] became flesh and dwelt among us, and we beheld His glory, the glory as of the [One and only from] Father, full of grace and truth," (Jn 1:14 NKJV); "[the Son of Man] came down from heaven [into the world]," (Jn 3:13 NKJV); and "For God did not send His Son into the world to condemn the world, but that the world through Him might be saved," (Jn 3:17 NKJV). Author John uses the word light in Jn 3:19 to portray the Righteousness of God embodied in Jesus Christ Himself, the Light of men, (Jn 1:4). So the Light is conveyed to the reader as opposite to the darkness, i.e., opposite to the sinfulness or evil which is intrinsic in all men. Hence the phrase "the Light has come into the world but men loved darkness instead of light" refers to the Word, eternal God, Creator, the Life, the Light of men, (Jn 1:1-4), Jesus Christ when He became flesh and came into the world in His Humanity. And all mankind rejected the Light, Jesus Christ, and consequently was judged by God as loving darkness rather than the Light because their deeds were evil. This is a statement about the intrinsic sinful condition of all mankind throughout history which was made especially manifest when the Light became flesh and entered the world in His Humanity.

So without the availability of God's Righteousness unto eternal life for individuals to choose to receive through a moment of faith alone in Christ's atonement for sins alone, all men would be condemned to a destiny of eternal perishing, (Jn 3:18).

In the light of the absence of any restriction, no verse in John chapters 1-3 including Jn 3:19 can be limited to a chosen population in the world as some maintain. They all speak of Jesus Christ Who made provision for the sins of everyone in the whole world who will ever live.

XIV) [Jn 3:20]:

(Jn 3:20 NAS) "For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed."

(Jn 3:20 Greek) "Pas..........................gar ho .phaula prassOn

............................"Everyone [who is]..for the evil .....doing [one] - (nom. participle]

misei .to ..phOs .kai .ouk erchetai pros .to ..phOs .hina mE elenchthE ...........ta ..erga ...autou"

hates the .Light, and not .comes ...to .....the Light, that .not may be exposed the .works his"

A) ALL MEN LOVE THE DARKNESS OF SIN RATHER THAN THE LIGHT, JESUS CHRIST - THE EMBODIMENT OF THE RIGHTEOUSNESS OF GOD - BECAUSE THEIR DEEDS ARE EVIL. SO EVERYONE DOES EVIL - EVEN BELIEVERS; AND WHEN THEY DO, THEY HATE THE LIGHT AND THEY DO NOT COME FACE TO FACE WITH THE LIGHT FOR FEAR THAT THEIR EVIL DEEDS WILL BE EXPOSED, I.E., FOR FEAR THAT THEY WILL BE MADE FULLY AWARE OF THEIR OWN UNRIGHTEOUSNESS BEFORE GOD

(Jn 1:1 YLT) "In [the] beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:2 YLT) He [lit., This One] was in [the] beginning with God; (Jn 1:3 NAS) All things came into being through Him, and apart from Him nothing came into being that has come into being. (Jn 1:4 NAS) In Him was life, and the Life was the Light of men. (Jn 1:5 NKJV) And the Light shines in the darkness, and the darkness did not comprehend it. (Jn 1:10 YLT) In the world He was, and the world through Him was made, and the world did not know Him... (Jn 1:14 NKJV) And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the [One and only from] Father, full of grace and truth. (Jn 3:13 NKJV) No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven. (Jn 3:17 NKJV) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (Jn 3:19 NAS) This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. (Jn 3:20 NAS) For everyone who does evil hates the Light, and does not come [face to face with] the Light for fear that his deeds will be exposed." =

(Jn 3:20 Greek) "Pas..........................gar ho .phaula prassOn

............................"Everyone [who is]..for the evil .....doing [one] - (nom. participle]

misei .to ..phOs .kai .ouk erchetai pros .to ..phOs .hina mE elenchthE ...........ta ..erga ...autou"

hates the .Light, and not .comes ...to .....the Light, that .not may be exposed the .works his"

The Greek phrase "Pas... ho phaula prassOn," is literally "everyone [who is] the evil doing [one]. The phrase has the nominative participle, "ho... prassOn," literally "the [evil] doing [one]" - a noun with the definite article. It portrays the individual when he chooses to do evil, (which includes all mankind at one time or another - even believers). The verse is not making a distinction between those that do evil and those that do not, because it has already been established that all individuals do evil at one time or another, (Jn 1:5, 10; 3:16-19). Jn 3:20 concludes that when the individual does evil, at that moment he hates the Light, Jesus Christ, (Jn 1:4-5; 9; 3:19), the Embodiment of God's Righteousness; and does not choose to come face to face with the Light, ("pros," accusative case = toward, literally "face to face with"), for fear that his deeds will be exposed. Since God is omniscient, then Jn 3:20 cannot be saying that one can hide ones evil deeds from God. Hence the phrase "And [everyone who does evil] does not come face to face with the Light for fear that his deeds will be exposed" refers to the fear of one who does evil coming face to face with the Righteousness of God which will result in exposing ones evil deeds and making oneself fully aware of how unrighteous one is.

B) SINCE GOD GAVE HIS ONE AND ONLY SON IN AN ATONING SACRIFICE FOR THE SINS OF ALL MANKIND SO THAT WHOEVER OF ALL MANKIND BELIEVES IN HIM SHOULD NOT PERISH BUT HAVE ETERNAL LIFE; THEN THIS IMPLIES THAT ALL MANKIND HAS COMMITTED SINS SINCE ALL MANKIND WAS ATONED FOR BY JESUS CHRIST. THIS IS CORROBORATED BY THE PHRASE "BUT HE WHO DOES NOT BELIEVE IS CONDEMNED ALREADY" IN JN 3:18 IMPLYING THAT EVERY INDIVIDUAL HAS COMMITTED ACTS OF SIN AND NEEDS TO EXPRESS A MOMENT OF FAITH ALONE IN CHRIST ALONE OR STAND CONDEMNED FOR HIS SINS

(Jn 1:5 NKJV) "And the Light shines in the darkness, and the darkness did not comprehend it... (Jn 1:10 YLT) In the world He was, and the world through Him was made, and the world did not know Him... (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:17 NKJV) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (Jn 3:18 NKJV) 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 [one and only] Son of God. (Jn 3:19 NAS) This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. (Jn 3:20 NAS) For everyone who does evil hates the Light, and does not come [face to face with] the Light for fear that his deeds will be exposed" =

Since God gave His one and only Son in an atoning sacrifice for the whole world, i.e., for the sins of all mankind so that whoever believes in Him should not perish but have eternal life, (Jn 3:16); then this implies that all mankind has committed sins for them to be atoned for. This is corroborated in Jn 3:18, which implies that those who have not yet believed in the Son of God being given for their sins, stand condemned already for committing acts of sin to eternal perishing; hence all mankind has committed acts of sin. No man is without sin except the Son of God Himself, (Jn 1:5, 10; 3:19).

So since anyone who has not believed in the Son stands condemned of sin, (Jn 3:18b); and since all men loved the darkness of sin rather than the Light for their deeds were evil, (Jn 3:19), then everyone does evil at some time during his mortal lifetime and the word rendered "everyone" in Jn 3:20 continues to have in view everyone in the whole world for whom Christ has paid His atoning sacrifice.

XV) [Jn 3:21]:

(Jn 3:21 NKJV) "But he who does the truth comes to the Light, that his deeds may be clearly seen, that they have been done in God, (lit., by means of or through God)."

(Jn 3:21 Greek) "Ho...........de ....poiOn .tEn alEtheian erchetai .pros to ..phOs hina

............................"The one .but .doing ...the .truth ........comes ...to .....the light .so that

phanerOthE ......autou ta erga ...hoti en theO estin ......eirgasmena."

may be revealed his .........works .that in God .they are worked."

A) WHEN ONE DOES CHOOSE TO DO THE TRUTH, IT IS AS A MATTER OF COURSE WHILE DOING SUCH GODLY / RIGHTEOUS ACTS THAT ONE IS CONSCIOUS OF AND COMES BY FAITH TO (INTO) THE LIGHT, JESUS CHRIST, ACKNOWLEDGING HIM, THE EMBODIMENT OF TRUTH AND THE RIGHTEOUSNESS OF GOD, IN SUCH A MANNER THAT ONES DEEDS MAY BE CLEARLY SEEN, I.E., KNOWN, THAT THEY HAVE BEEN DONE IN GOD, (LIT., BY MEANS OF OR THROUGH GOD)

(Jn 3:19 NAS) This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. (Jn 3:20 NAS) For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. (Jn 3:21 NKJV) But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God, (lit., by means of or through God)." =

(Jn 3:21 Greek) "Ho..........de ....poiOn ..........tEn alEtheian erchetai pros to ..phOs hina

............................"The one But .[[who] does ...the .truth ........comes ...to ....the light .so that

phanerOthE .......autou ta erga ....hoti en theO estin .......eirgasmena."

may be revealed his .........works .that in .God .they are .worked." =

The Greek phrase "Ho de poiOn tEn alEtheian, " literally "But the [one] who does the truth" cannot be rendered "But whoever lives by the truth," (NIV) or "But he who practices the truth," (NAS). The phrase has in view a present tense moment, (continuous action not being stipulated), in which an individual chooses to do the truth, i.e., chooses to do godly acts of righteousness. So an individual who is consistently living by the truth or practicing it as a pattern in his life is not in view in Jn 3:21; especially since Jn 1:5, 10 and 3:19-20 indicate that men characteristically love the darkness of sin rather than the Light because their deeds are evil. So Jn 3:19-20 explains that all men do evil; and when they do, they hate the Light and they do not come face to face with the Light for fear that their evil deeds will be exposed, i.e., for fear that they will be made fully aware of their own unrighteousness before God. On the other hand, Jn 3:21 has in view that time when one does choose to do the truth. It is as a matter of course while doing such godly / righteous acts that one is conscious of and comes by faith to (into) the Light, Jesus Christ, acknowledging Him, the Embodiment of truth and the Righteousness of God, (Jn 1:4-5, 9), in such a manner that ones deeds may be clearly seen, i.e., known, that they have been done in God, (lit., by means of or through God). Hence it becomes evident that God is the exclusive Source of doing the truth - godly acts of righteousness.

XVI) [Jn 3:22-30]:

(Jn 3:22 YLT) " came Jesus and His disciples to the land of Judea, and there he [stayed] with them, and was baptizing;

(Jn 3:23 YLT) and John was also baptizing in Aenon, [near to] Salem, because there were many waters there, and they were coming and were being baptized -

(Jn 3:24 YLT) for John was not yet cast into the prison -

(Jn 3:25 KJV) Then there arose a question between some of John's disciples and the Jews about purifying.

(Jn 3:26 NKJV) And they came to John and said to him, 'Rabbi, He who was with you beyond the Jordan, to whom you have testified - behold, He is baptizing, and all are coming to Him!'

(Jn 3:27 NKJV) John answered and said, 'A man can receive nothing unless it has been given to him from heaven.

(Jn 3:28 NKJV) You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'

(Jn 3:29 NKJV) He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. Therefore this joy of mine is fulfilled.

(Jn 3:29 NIV) The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete.

(Jn 3:30 NKJV) He must increase, but I must decrease."

A) AFTER THESE THINGS; WHICH INCLUDE HIS COMING TO JOHN THE BAPTIST, GATHERING HIS FIRST DISCIPLES, PERFORMING HIS FIRST MIRACLE AT THE WEDDING IN CANA, CLEARING THE TEMPLE OF MONEY CHANGERS, SPEAKING WITH NICODEMUS ABOUT BEING BORN AGAIN INTO THE ETERNAL KINGDOM OF GOD; JESUS BEGAN BAPTIZING WITH HIS DISCIPLES IN JUDEA. JOHN, WHO WAS NOT YET CAST IN PRISON, WAS ALSO BAPTIZING WITH HIS DISCIPLES NEARBY IN AENON. SOME JEWS HAD A QUESTION ABOUT PURIFYING. FURTHERMORE, JOHN'S DISCIPLES DECLARED THAT 'ALL' WERE COMING TO JESUS TO BE BAPTIZED INSTEAD OF JOHN; HE REMINDED THEM THAT HE SAID THAT HE WAS NOT THE CHRIST, BUT THAT HE WAS THE FRIEND OF CHRIST, THE BRIDEGROOM, TO WHOM THE BRIDE - THE BODY OF BELIEVERS BELONGS. JOHN DECLARED THAT HE WAS SENT BY GOD TO ANNOUNCE AND PREPARE THE WAY FOR JESUS' COMING AND THEN ATTEND TO HIM WHEN HE ARRIVED. THIS BEING DONE, JOHN'S JOY WAS COMPLETE AND SO THE BRIDEGROOOM MUST INCREASE AND JOHN MUST DECREASE

(Jn 3:22 YLT) "After these things came Jesus and His disciples to the land of Judea, and there he [stayed] with them, and was baptizing; (Jn 3:23 YLT) and John was also baptizing in Aenon, [near to] Salem, because there were many waters there, and they were coming and were being baptized - (Jn 3:24 YLT) for John was not yet cast into the prison - (Jn 3:25 KJV) Then there arose a question between some of John's disciples and the Jews about purifying. (Jn 3:26 NKJV) And they came to John and said to him, 'Rabbi, He who was with you beyond the Jordan, to whom you have testified - behold, He is baptizing, and all are coming to Him!' (Jn 3:27 NKJV) John answered and said, 'A man can receive nothing unless it has been given to him from heaven. (Jn 3:28 NKJV) You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.' (Jn 3:29 NKJV) He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. Therefore this joy of mine is fulfilled. (Jn 3:29 NIV) The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. (Jn 3:30 NKJV) He must increase, but I must decrease." =

The phrase rendered "After these things" refers to the previous text. The phrase includes Jesus' coming to John the Baptist, (Jn 1:29-34); the gathering of His first disciples, (Jn 1:35-51); the performing of His first miracle at the wedding in Cana, (Jn 2:1-12); the clearing of the temple of the money changers, (Jn 2:13-24); the conversation with Nicodemus about being born again unto eternal life in the Kingdom of God, (Jn 3:1-21). So after these things, Jesus and His disciples came to the land of Judea where they stayed and baptized, (Jn 3:22). Jn 3:23 then indicates that John the Baptist was also baptizing in Aenon because there were many waters there. It was near to Salem and evidently close to where Jesus and His disciples were baptizing. Author John then explains in Jn 3:24 that John the Baptist had not yet been cast into prison, implying that his readers were knowledgable of his imprisonment. At that time, some Jews had a question about purifying. It is evident that John's water baptism seemed to them to resemble a Jewish purification rite. Note that Jews, but no Gentiles were being baptized at this time.

A number of John's disciples told him that people - evidently many Israelites to whom John exclusively was preaching and baptizing - were "all" coming to Jesus to be baptized instead of to John. They implied that John's ministry was losing ground to Jesus' ministry. John's answer to them indicates that he was limited to what heaven (God) gave him to do and as such it was nearing its completion. John reminded his disciples that he said that he was not "the Christ," but that he was the one who was sent before Him to announce and prepare the way for His coming; and to attend to Him when He arrived, (Jn 1:6-8, 15, 23-34), . John further explains that it is the Christ Who is the Bridegroom not himself. He said that he was the friend of the Bridegroom, and rejoiced greatly when he heard His voice which signified his arrival, (Jn 3:29). He also said that the bride belonged to the Bridegroom not himself. The bride is comprised of all individuals who come by faith in the Christ, "The Lamb of God Who takes away the sin of the world!" (Jn 1:29 NKJV) - who trust in His atoning sacrifice for the sins of the whole world in order to enter the eternal Kingdom of God, evidently from His time of arrival, (and until the end of the age, Jew and Gentile alike). Their number includes the great number of Jews who were water baptized by John the Baptist and by Jesus and their disciples as a personal testimony of their moment of faith in the Christ. Finally, John explained to his disciples that he must decrease and the Bridegroom must increase.

XVII) [Jn 3:31-35]:

(Jn 3:31 NKJV) "He Who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He Who comes from heaven is above all.

(Jn 3:32 NKJV) And what He has seen and heard, that He testifies; and no one receives His testimony.

(Jn 3:33 NAS) He who has received His testimony has set his seal to this, that God is true.

(Jn 3:34 NKJV) For He Whom God has sent speaks the words of God, for God does not give the Spirit by measure.

(Jn 3:35 NKJV) The Father loves the Son, and has given all things into His hand."

A) THE SON OF GOD, THE ONE WHO HAS COME FROM HEAVEN, IS THE SUPREME AUTHORITY OVER ALL THINGS. YET MANKIND HAS AND WILL LARGELY REJECT HIM AND HIS TESTIMONY. BUT HE WHO DOES BELIEVE IN HIM HAS SET HIS SEAL - HAS GIVEN HIS SOLEMN TESTIMONY - THAT GOD IS TRUE BECAUSE IT CAN BE SEEN THAT HE WHOM GOD HAS SENT SPEAKS THE WORDS OF TRUTH - THE WORDS OF GOD HIMSELF BY DIRECTION OF THE SPIRIT WITHOUT LIMIT. THE FATHER SO LOVES THE SON THAT HE HAS GIVEN ALL THINGS INTO HIS HAND

(Jn 3:31 NKJV) "He Who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He Who comes from heaven is above all. (Jn 3:32 NKJV) And what He has seen and heard, that He testifies; and no one receives His testimony. (Jn 3:33 NAS) He who has received His testimony has set his seal to this, that God is true. (Jn 3:34 NKJV) For He Whom God has sent speaks the words of God, for God does not give the Spirit by measure. (Jn 3:35 NKJV) The Father loves the Son, and has given all things into His hand." =

The Son of God comes from heaven. He is the supreme authority over all things, implying diety, (Jn 3:31; cf. Jn 1:1-4; 3:11-13, 16). Yet those who are of the earth, who are limited to finite authority, grounded in earthly perspective, and who can only speak of earthly experiences, have for the most part neither received nor acknowledged the testimony of the Son of God - of what He has seen and heard, inspite of the fact that His experience surpasses that of anyone in the universe, (Jn 3:32).

Earlier in John chapter 3, Jesus declared that He had indeed come from heaven as the Son of Man, (Jn 3:35):

1) [Compare Jn 3:11-13]:

(Jn 3:11 YLT) "[Truly, truly], I say to [you, (singular)], what we have known we speak [of to you] and what we have seen we testify, [to you of] and our testimony [you, (plural)] do not receive;

(Jn 3:12 YLT) if the earthly things I said to you [plural], and [you, (plural)] do not believe, how, if I shall say to you [plural] the heavenly things, will [you, (plural)] believe?

(Jn 3:13 NKJV) No one has ascended to heaven but He Who came down from heaven, that is, the Son of Man Who is in heaven."

Those that have received the Son of God - His testimony - "have set his seal to this, that God is true." They have given their solemn testimony that the testimony of the Son of God bears such significance that it affirms that God is true. This implies that the Son's testimony is the testimony of God - the very words of God Himself. Author John corroborates this in Jn 3:34: "For He Whom God has sent [referring to His Son being sent to earth in His Humanity] speaks the words of God, for God does not give the Spirit by measure." This implies that the entire being of the Son of God in His Humanity is wholly directed by the indwelling Holy Spirit. Author John completes this thought by saying that God is so motivated by His love for His Son that He has given all things into His hand, (Jn 3:35).

MORE ON JESUS AS THE SON OF MAN

XVIII) [Jn 3:36]:

(Jn 3:36 NAS) "He who believes in the Son has eternal life: [but] he who does not obey the Son will not see life, but the wrath of God abides on him"

(Jn 3:36 Greek) "Ho ..pisteuOn ..........eis ton huion echei zOEn aiOnion

............................"The believing [one] .on the Son ...has ...life ....eternal

ho .de ...apeithOn .......................tO ......huiO ouk .opsetai zOEn, all' .hE orgE ..tou theou menei ep' auton"

the and .not being subject [one] .to the Son ..not ..will see life, ....but the wrath of ..God ...stays .on .him.

A) THE BELIEVING ONE - THE ONE WHO HAS EXPRESSED A MOMENT OF FAITH ALONE IN THE SON'S ATONING SACRIFICE FOR SINS ALONE HAS IMMEDIATE POSSESSION OF ETERNAL LIFE AT THAT MOMENT AND FOREVER; BUT THE OPPOSITE: THE ONE WHO DOES NOT EVER OBEY THE SON - THE ONE WHO DOES NOT EVER CHOOSE TO BE SUBJECT TO THE SON'S REQUIREMENT TO BELIEVE IN HIM - THE ONE WHO WILL NEVER EXPRESS A MOMENT OF FAITH ALONE IN CHRIST ALONE IN ORDER TO HAVE ETERNAL LIFE WILL NOT SEE THAT LIFE AND THE ETERNAL WRATH OF GOD REMAINS ON HIM FROM THE FIRST TIME HE REJECTED BELIEVING IN THE SON

(Jn 1:12 YLT) "But as many [individuals of His own creation, (Jn 1:11a)] as did receive Him to them He gave authority to become sons [lit., children] of God - to those believing in His name: (Jn 1:13 YLT) who - not of blood nor of a will of flesh, nor of a will of man but - of God were begotten [born]... (Jn 3:14 NIV) [And] just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, (Jn 3:15 NKJV) that whoever believes in Him should not perish but [should] have eternal life. (Jn 3:16 NIV) For God so loved the world that he gave His One and Only Son, that whoever believes in Him should not perish, but [should] have eternal life. (Jn 3:18 NKJV) 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 [one and only] Son of God... (Jn 3:36 NAS) He who believes in the Son has eternal life: [but] he who does not obey the Son will not see life, but the wrath of God abides on him." =

(Jn 3:36 Greek) "Ho ..pisteuOn ..........eis ton huion echei zOEn aiOnion

............................"The believing [one] .on the Son ...has ...life ....eternal

ho .de ...apeithOn .......................tO ......huiO ouk .opsetai zOEn, all' .hE orgE ..tou theou menei ep' auton"

the but .not being subject [one] .to the Son ..not ..will see life, ....but the wrath of ..God ...stays .on .him."

The Greek phrase "Ho pisteuOn eis ton huion" rendered "He who believes in the Son" in the NAS contains the nominative participle,"Ho pisteuOn," which literally means "The believing [one] (in the Son), portraying the individual who has expressed a moment of faith alone in the Son, Jesus Christ alone, i.e., the believer. And the result of that moment of faith alone in the Son alone is possession of eternal life forever, because it is eternal. The second half of verse 36 is presented in opposition to the first half. The Greek phrase "ho de apeithOn tO huiO" has the nominative present participle "ho de apeithon" which literally means "but the [one who is] not being subject [to the Son]," and rendered "[but] he who does not obey the Son" in the NAS. The conjunction of opposition "de" is best rendered "but," in Jn 3:36b which portrays the contrast between one who has believed in the Son and as a result has eternal life and one who will not see life and evidently has not ever believed. Since the phrase portrays the opposite of being the believing one, then the second half of Jn 3:36 has in view one who never chooses to be subject to the Son's requirement to believe in Him in order to have eternal life. God's eternal wrath remains on him from the first moment when he was able to choose to believe in the Son and rejected Him. So, in the context of John chapter three, the Greek nominative participle verb with the definite article "ho de apeithon," means "[but] the one who is the disbelieving [one]," i.e., the one who rejects the Son by not ever believing in Him. He has chosen to remain an unbeliever.

Note that the Greek verb.apeitheo, from which "apeithOn" comes, is frequently used in the New Testament to refer to the disobedience of unbelief - refusal in the mind to not give mental assent to the truth about Christ's atoning sacrifice for sins, (Acts 14:2; 17:5; 19:9; Ro 2:8; Heb 3:18). Just as the mental attitude of violating God's commandment to not covet is a disobedience of the mind of that commandment, (Ex 20:17); so the attitude of the mind of choosing not to be subject to the Son in the sense of not believing in Him is disobeying God's requirement to believe in His Son in order to receive eternal life.

The final phrase of Jn 3:36 is rendered "but the wrath of God abides on him" in the NAS. It indicates that the individual who has never expressed a moment of faith alone in the Son alone has never received the gift of eternal life; hence he has the wrath of God remaining upon him from that point in time in his life when he began to chose not to believe in God's Son; and he will remain subject to God's eternal wrath until he believes, if he ever does.

1) Compare [Jn 3:18]:

(Jn 3:18 NKJV) "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 [one and only] Son of God."

MOVE TO JN CHAPTER 4