16 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. of belief and unbelief, he described this state of things as continuous in its character, and applicable to believers and unbelievers in all future ages. It is equally evident, from the same passage, that, by eternal life here, he intended especially that degree of salvation from sin which is enjoyed on the earth through faith, rather than that full measure of salvation which is indicated in ver. 17. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him God the Father. T Whosoever believeth, &c. See note on ver. 15. By belief in the Son of God, men may enter into the present enjoyment of that blessing, which is secured to all by the love of God, manifested in the gift of his Son. 17. In this verse, the great purpose of our Lord's mission is distinctly stated by himself, and a sufficient reason assigned for his previous declaration. 16. God so loved the world. The The gift of God was for the common mission of Jesus was the effect of God's benefit of all; and therefore whosoever love, not the procuring cause of it. He laid hold on the promise by faith, realcame, not to purchase, but to manifest, ized that the blessing was for him, and that love; not to turn away divine entered upon its present enjoyment. wrath, but to exhibit unchangeable T God sent not his Son into the world love. The idea that God regarded his to condemn the world. It matters little, children with anger, and that Jesus so far as the general idea is concerned, came to avert divine wrath, by the what particular meaning be assigned to sacrifice of his own blood, is distinctly the word condemn. If it mean, as some and positively contradicted here; and suppose, to damn, to sentence to endless an assurance is given, that he came he- misery, this was not the object which cause God already loved the world. Jesus came to accomplish; for God sent The same testimony is given by the him not to condemn. It would be diffiapostles, Rom. v. 8; 1 John iv. 9, 10. cult to reconcile with this declaration The world here has its most extensive the fancy that millions will suffer more import, denoting the whole race of man. excruciating torment, to all eternity, All were in equal need of the blessing, than they would, if Jesus had never and the Giver is impartial. "It was come into the world and offered salvafor all the world. He tasted death tion to them. Or, if a milder significafor every man,' Heb. ii. 9. He died tion be assigned to the word condemn, for all,' 2 Cor. v. 15. He is the pro-and it be understood to mean a less sepitiation for the sins of the whole world,' 1 John ii. 2."-Barnes. Such is the uniform testimony of the scriptures. The tender mercies of God are over all his works, and he sent his Son to be the Saviour of the world, in its largest sense. See note on Matt. i. 21. TGave his only begotten son. See note on John i. 14. He gave his Son, by sending him to proclaim the riches of his grace; to exhibit a perfect pattern of righteousness to save men from their sins, through the power of divine grace; to die in attestation of the truth; to bring life and immortality to light, by his teaching and by his own death and resurrection; and to reign in the hearts of men, after his own exaltation to his former glory, until all should cheerfully submit to his authority, and confess him to be Lord, to the glory of vere punishment, yet it was not the object of Christ's mission to produce even such mitigated misery; for God sent him not to condemn. In a word, the great idea is, that God commissioned his Son, not to injure, but to benefit, mankind. But that the world through him might be saved. This was the great object, to which all others were subservient and of minor consideration. God sent his Son to save mankind, the world, the whole world, from their sins; to redeem them from iniquity; to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith in Jesus. Matt. i. 21; Acts xxvi. 18; Tit. ii. 14. This was the object for which God sent his Son. And this ob is not condemned: but he that be- | name of the only begotten Son of lieveth not is condemned already, God. because he hath not believed in the 19 And this is the condemna ject is just as certain of accomplishment, noticed in ver. 15, and the final result as it is true that God is greater than all, declared in ver. 16, 17. Is not conand none can pluck men out of his hands. demned. Is not guilty of voluntary reJohn x. 29. However artfully men may jection of the truth. The reference, as endeavor to conceal the fact even from appears from ver. 19-21, is not so their own minds, and thus to delude much to the general guilt of men and its themselves, it is nevertheless true, that condemnation, as to the particular guilt to deny the full and exact accomplish- of resisting the force of evidence, closment of the divine purpose, is to limiting the eyes in wilful blindness, and the Holy One of Israel, and to deny his omnipotence. Admit his omnipotence, and the accomplishment of his purposes, prompted by his love, cannot be denied. Whatever other results, therefore, may attend the mission of Jesus, we may confidently believe that the great object for which he was sent will be accomplished, and the world saved from sin. In the mean time, those who obstinately resist the force of evidence, and remain in unbelief, may become subject to condemnation, ver. 18; yet not so as to prevent the final accomplishment of the divine purpose, or to hinder the ultimate salvation of the persons thus condemned. And, moreover, this condemnation is to be regarded, not as the object of Christ's mission, but only an incidental circumstance connected with it. While the great work of salvation is in progress, which is to be accomplished through faith in Jesus, it necessarily happens, that unbelievers remain destítute of salvation; and, so far as their unbelief is voluntary and criminal, they endure its proper penalty. This, howwas not the great object which Jesus came to accomplish; but is to be regarded, like the hatred which unbelievers sometimes manifest towards the faithful, as incidental to the general purpose. These hindrances, obstructions, or incidental evils, so to speak, cannot prevent the final execution of the grand design. They were all distinctly foreseen; yet God sent his Son to save the world; we may safely conclude that he saw also how they might be overcome, rendered subservient to the general design, and in no wise prevent his Son from bestowing eternal life on all men, and raising them up at the last day. John vi. 39; xvii. 2. ever, 18. In this verse, the immediate effect of his mission is described by our Lord, the gradual operation having been avoiding the light. This was true of many in that day, and in all succeeding ages. From such condemnation, believers were exempted. They believed the message of God by his Son, trusted in him as the Saviour of all men, and immediately enjoyed the special salvation which is the portion of them that believe. Coming under the influence of the truth revealed in the gospel, its purifying effect became manifest in their hearts; they were weaned from sin; they cultivated the heavenly virtues and graces; became characteristically the children of God; and thus not only avoided the special condemnation of unbelief, but were delivered in a measure from the bondage of sin and from its unhappy fruits. He that believeth not. This evidently has special reference to them who had the means or an opportunity to know the truth. They did not discern the light because they would not approach it, ver. 19, 20. Such was the condition of the Pharisees and others in our Saviour's day. And such also is the condition of many, even now. ¶ Is condemned already. He is guilty of wilful blindness, in addition to his general sinfulness; and for this guilt, he is already under condemnation. He is condemned, for not believing in the name of the only begotten Son of God, whose divine mission was so conclusively manifested by his works, ver. 2. There can be no question, that the condemnation was for a particular sin, the sin of unbelief. That it was a condemnation passed and endured in the present life, is manifest from the fact, that it is described as having already taken place, while its subjects were yet living. And that it was not such a condemnation as to exclude the possibility of subsequent belief and salvation, is manifest from the fact, that Jesus continued to labor for the conversion of the persons tion, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil thus condemned, and prayed for them when hanging on the cross; and his disciples, in like manner, called upon them to repent and be converted, that their sins might be blotted out, assuring them that they were the children of the covenant of salvation, Acts iii. 19, 25. In short, unbelievers were under condemnation while their unbelief continued; but might afterwards believe, and no longer perish, but have everlasting life, ver. 16. 19. This is the condemnation, &c. This is a literal translation of the original; but the sense is more clearly expressed by Campbell, who translates, "this is the ground of condemnation." However true this may be, in regard to all who hear the truth and reject it, or who close their eyes against the light, yet there can be no doubt that it was spoken, like the preceding verse, with special reference to the Jews; for they alone, at that time, had access to the light of revelation. To them the light had come; and not until they had rejected it, did it enlighten the Gentiles and fill the world with its glory. Light is come into the world. The word light is a figure frequently used in the scriptures, sometimes denoting intellectual light or knowledge; sometimes, spiritual or moral light, or discernment of moral right and wrong; sometimes, holiness; sometimes, truth generally, or the gospel in particular. In this place, light seems to denote the truth revealed by Jesus; that truth which magnified holiness and condemned sinfulness; which was designed to make men holy; and which exhibited to the enraptured view of believers the total and effectual destruction of all sinfulness, and the establishment of holiness. Men loved darkness, &c. As light is put for the truth of the gospel, darkness denotes its opposite, or at least its absence, and stands for error. The Jews were so besotted in their erroneous expectations of a temporal Messiah, or one who should establish a temporal kingdom and subdue the Gentiles under their feet, that they would neither acknowledge the meek and humble Jesus hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may as the Messiah, nor listen patiently and candidly to his instructions. Hence they remained_in_darkness and were condemned. ¶ Because their deeds were evil. "Men who commit crime commonly choose to do it in the night, so as to escape detection. So men who are wicked, prefer false doctrine and error to the truth. Thus the Pharisees cloaked their crimes under the errors of their system; and amidst their false doctrines and superstitions, they attempted to convince others that they had a great zeal for God."-Barnes. 20. Every one that doeth evil hateth, &c. A general truth is here expressed, with special reference to the Pharisees and their associates. One reason, and a principal one, of their unwillingness to acknowledge Jesus as a teacher of truth, was that his doctrine exposed and condemned their wickedness and hypocrisy. They could not endure it, that he should represent them as sinners, when they had so zealously endeavored to cloak their vices and make the people believe them to be paragons of virtue. He so clearly exhibited the deformity of their character, by the strong light of truth, that they were shocked at the contemplation of their own features. What they most prided themselves on, their fasting, prayers, and manifold observances, he showed to be sinful, because performed with improper motives. Their rapaciousness, cruelty, and hypocrisy, were also held up to their astonished gaze; and they trembled, lest the people, discovering the resemblance, should cease to reverence them. Their deeds being thus reproved, they hated the light and avoided it. It was nothing to them that he spake as never man spake, and wrought miracles which clearly manifested the power of God; his doctrine condemned them as sinful, and they rejected it. Their conduct, though criminal, was perfectly natural. When men love sin, they steadfastly reject those counsels which condemn their vices. They avoid the light which would reveal their wickedness and cover them with confusion. 21. He that doeth truth. Truth is be made manifest, that they are wrought in God. 22 After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. 23 And John also was baptizing in Ænon, near to Salim, be here opposed to evil in ver. 20, and indicates good, or virtue. He who obeys the truth, or who practises righteousness, would express the idea here conveyed. Cometh to the light, &c. The virtuous man loves the light, and improves every opportunity to obtain more knowledge of divine truth. He carefully compares his conduct with that divine standard, that he may be satisfied in his own conscience whether his deeds are wrought in God, or are consistent with his requisitions. He is desirous also that the power of truth may be exhibited in his conduct, so that others, seeing his good works, may reverence the truth and glorify God. Matt. v. 16. 22. Land of Judea. The region near Jerusalem, in distinction from the city itself, which was situated in the land of Judea. He left the city, and went into the country. And baptized. Jesus did not administer water baptism, personally, John iv. 2; but he continued to make proselytes to his doctrine, and, by the ministry of his disciples, admitted converts into the kingdom of God, ver. 3, 5, or to the privileges of discipleship. This public admission was sealed by baptism, after the manner of the Jews, when they admitted proselytes, and of John, who administered the same rite to his converts. 23. Enon. This place "was eight miles south of Scythopolis, between Shalim and the Jordan."-Calmet. Salim. The situation of this place is conjectural, except so far as it may be determined by the reference in the text. Because there was much water there. This remark is generally understood to furnish evidence that John baptized his disciples by immersion. Barnes, however, argues, with much plausibility, that this place was selected by John, not for the purpose of immersing converts, but that the multitude assembled might have a sufficient supply of water for their own neces cause there was much water there : and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews, about purifying. It may This sities, and for their camels. be added, that as John did not baptize by deputy, there was no real necessity that he should have much water for immersing. A single stream of running water would furnish a sufficient supply; for he could baptize in no more than one place at a time. But, although this text may not prove it, yet it is probably a fact that John did baptize by immersion. See note on Matt. iii. 6. was the ordinary method of baptizing, among the Jews. But, because the Jews and John baptized in this manner, it does not follow that Christians are imperatively bound to observe the same mode. "Were it our undertaking to dispute this point, it might be showed how some things were in common and honorable use among the Jews, and so were continued and used by the converts to the gospel in Judea, which yet afterwards, and in other places, were laid aside or changed. And it were easy to show that sprinkling or pouring of water upon a person is called baptism, as well as dipping; and that the change of such a circumstance is no change or violation of the original institution."-Lightfoot. 24. John was not yet cast into prison. John continued to teach and baptize for some time after Jesus commenced his ministry. Yet he was imprisoned and cut off from his labors, before Jesus had organized his little band of apostles. See Matt. iv. 12—22. For an account of his imprisonment and death, see Matt. xiv. 1-12. 25. A question. Some say a controversy, or dispute. But the word elsewhere indicates merely a doubtful matter, or a questionable point, without implying anything_acrimonious, or bordering on strife. The word occurs only here and Acts xxv. 20; 1 Tim. i. 4; vi. 4; 2 Tim. ii. 23; Tit. iii. 9. ¶ Between some of John's disciples and the Jews. "John's disciples had a dispute with a Jew."-Campbell. It is said 26 And they came unto John, | the same baptizeth, and all men and said unto him, Rabbi, he that come to him. was with thee beyond Jordan, to whom thou barest witness, behold, that the greater number of manuscripts, some of them of the highest authority, as well as the Syriac version, have Jew in the singular number. This reading is approved by Grotius, Hammond, Mill and Wetstein, and adopted by both Griesbach and Knapp. ¶ About purifying. It does not distinctly appear, from what follows, what was the precise point in question; though an intimation is given, ver. 27-31, that it referred to the comparative efficacy of baptism administered by John and by the disciples of Jesus. Baptism was regarded, by the Jews, as a purification; and it would seem that it was also regarded in a similar light by the early Christians. To this Peter alludes, when he cautions his brethren to remember that baptism is not efficacious simply as a purifying of the body, but as emblematical of a more important spiritual purification. 1 Pet. iii. 21. 26. They came unto John. That is, John's disciples came to him. They were so much perplexed, and possibly dissatisfied, by the events which they had seen or heard, that they desired to learn from their Master how he regarded them. They apprehended that his popularity would be eclipsed by the greater fame of Jesus, and desired him to secure to himself the credit which belonged to him as the first herald of the kingdom of God. He that was with thee, &c. That is, Jesus, whom John baptized in the Jordan. To whom thou barest witness. See John i. 29-36. The same baptizeth. As if they thought it improper that any should baptize, except John himself. All men come to him. There is a general gathering to him. He makes and baptizes more disciples than you do. John iv. 1. The people forsake you, and flock to him, for baptism. 27 John answered and said, A man can receive nothing, except it who was of heavenly birth; who was filled abundantly with the spirit; and on whom all ought to believe, in order to attain eternal life through faith. All this furnished a sufficient reason why Jesus should increase, and John decrease; and why the general gathering should be to Jesus, to the apparent neglect of John. The result, therefore, so unaccountable to John's disciples, was precisely what he himself had anticipated, and what he had taught them to expect, by directing them to look upon Jesus as the Lamb of God, the promised and long-expected Messiah. John i. 29-36. 27. A man can receive nothing, &c. Some suppose this language to refer to Jesus, and interpret it thus: "All success is from God. If Jesus and his disciples are successful, if all men flee to him, it is proof that God favors him, and you should rejoice." On the principle that God exercises a general superintendence over all events, it is doubtless true that all success is granted by him. But I apprehend it is not a sound principle, that success furnishes sufficient evidence that an individual is specially commissioned by God, or even that he is engaged in the cause of truth and righteousness. Mahomet succeeded in drawing around himself many followers, and establishing a religion which prevails unto this day; but we do not therefore feel ourselves obliged to regard him as a prophet, or his doctrine as a revelation from God. We do not suppose him to have received his commission or his power from God, in the sense in which the language of the text is used. The same is true, in regard to many other impostors. The same was true, in regard to the Pharisees, who had persuaded the people that they were very paragons of piety; 27-36. In the remainder of this chap-yet Jesus styled them hypocrites. See ter, John explains to his disciples the reasonableness of the fact which had so much agitated them. He reminds them that he never claimed to be the Messiah, but uniformly acknowledged the Messiah as his superior. He distinctly intimates that Jesus was the Messiah, whose approach he had announced; also Matt. xxiv. 11, 24; Acts v. 36, 37. It is an unsafe rule, to estimate the measure of a man's piety or favor in the sight of God, by his success in gathering around himself a multitude of eager and exulting listeners. I much prefer the opinion of those who understand John to refer to himself in this place, |