IMAGINE: Introductory Specials & BEST DEAL EVER on Expositor's Bible Commentary-Revised

[R. Mansfield]

IMAGINE: Introductory Specials & BEST DEAL EVER on Expositor's Bible Commentary-Revised

 

• Michael Card's Biblical Imagination Series--introductory price!

• Expositor's Commentary on the Bible--35% off!

• Trent Butler's Judges (Word Biblical Commentary, vol 8)--introductory price!

• NIV (2011) with G/K Numbers and Phrase Tagging--30% off!

 

 Special prices are good through June 29, 2015 (11:59 PM EDT) and cannot be combined with any other discounts.

[Timothy Jenney]

Note that the "NIV" hypertext links in Mounce and Kholenberger/Mounce dictionaries will shortly work with the NIV-GKE (NIV with GK numbers and enhanced phrase tagging). A free update is in the works and will be posted soon. [Thanks, Rick Bennett and development team!]

[Daniel Francis]

I am only just getting to know the imagination series... but the NIV enhanced/ EBCR / Imagination make powerful complimentary resources... EBCR offers a very solid look at the whole Bible, while IM offers a slightly more devotional look focusing on the Gospels only. One of the most beloved verses of the Bible must be John 3:16 called the gospel told in a single verse, it was nice to contrast compare both these commentaries wonderful discussion on this verse (it should be noted that the EBCR is not always these verbose on every verse and IM  I offer you the comments  concluding the section on John 3:1-21 rather than just the bit on verse 16 only).

 

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.For God did not send his Son into the world to condemn the world, but to save the world through him.Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.”

(John 3:16–18 NIV11-GKE)

 

16 The heart of the gospel is not a philosophical observation about the character of God as love but a declaration of that redemptive love in action. “For God so loved … that he gave.” The Greek verb is agapaō (GK 26). It is common to discuss three Greek words for love: eros, philia (GK 5802), and agapē (GK 27). The first is used of passionate desire (not found in the NT) and the second of a fondness expressed in close relationships. The third word (agapē) was rather weak and colorless in secular Greek, but in the NT it is infused with fresh significance and becomes the one term able to denote the highest form of love. Bible scholar A. M. Hunter highlights the significance of agapē by noting that while eros is all take and philia is give-and-take, agapē is all give.

Love must of necessity give. It has no choice if it is to remain true to its essential character. A love that centers on self is not love at all but a fraudulent caricature of real love. It is instructive to note that only here in the fourth gospel is a result clause placed in the indicative rather than the subjunctive. Brown, 134, notes that this construction stresses the reality of the result: “that he actually gave the only Son.” The Greek monogenēs (GK 3666) means “of sole descent,” i.e., without brothers or sisters; hence the KJV’s “only-begotten” (from the Latin unigenitus). It is also used in the more general sense of “unique,” “the only one of its kind.” Jesus is the sole Son of God the Father. John refers to believers as “children of God” (tekna, GK 5451; 1:12; 11:52), but Jesus is the only Son (huios, GK 5626).

The object of God’s love is “the world” (kosmos, GK 3180). The giving of his Son was for the salvation of the entire human race. H. Sasse concludes that the cosmos epitomizes unredeemed creation, the universe of which Jesus is the light (Jn 8:12) and to which he comes (cf. TDNT 3:893–94). Any attempt to restrict the word kosmos (GK 3180) to the elect ignores the clear use of the term throughout the NT. God gave his Son for the deliverance of all humanity (cf. 2Co 5:19). This giving extends beyond the incarnation. God gave his Son in the sense of giving unto death as an offering for sin. The universal scope of God’s love would have appeared novel and quite unlikely to the Jewish reader of the first century. After all, was not Israel the recipient of God’s special favor (cf. Ro 3:1–2; 9:3–5)? True; but in Christ all boundaries had been broken down (Eph 2:11–22). God’s love extends to every member of the human race. He died for all (cf. Ro 5:8; 1Jn 2:2).

God’s role in redemption was the giving of his Son; the role of human beings is to believe. To believe in Christ is to accept and love him (Jn 1:12; 8:42). The Greek expression pisteuō eis (“to believe into”) carries the sense of placing one’s trust into or completely on someone. Paul’s teaching of believers as being “in Christ” is a theological reflection on the same expression. Those who believe in Christ escape destruction and are given “eternal life.” Barrett, 216, writes that “destruction is the inevitable fate of all things and persons separated from God and concentrated upon themselves.” The love of God has made it possible for people to turn from their self-destructive paths and receive from God the gift of everlasting life. This gospel comes as “good news” to all who, recognizing their plight, receive the priceless gift of God, even Jesus Christ, his Son.

17 God’s purpose in sending his Son into the world was to “save the world,” not to “condemn” it. Jesus came “as a light, so that no one who believes in [him] should stay in darkness” (12:46). While the  purpose of light is not to cast shadows, nevertheless wherever light encounters a solid object a shadow is unavoidable. Jesus did not come to “condemn” (taking krinō, “to judge” [GK 3212], in the sense of unfavorable judgment), but the very nature of his redemptive mission mandated a negative result for those who refused his offer. Those who do not believe bring judgment on themselves. Barrett, 217, writes that “the process of judgment is an inseparable concomitant of salvation.” Some have noted an apparent contradiction between Jesus’ statement here and his later remark in 9:39, “For judgment I have come into this world.” Context demonstrates, however, that this latter statement points to the result rather than the purpose of his coming (note the construction with eis krima rather than hina krinē; cf. 12:47).

18 John now draws a clear distinction between the fate of those who believe and those who do not believe: “Whoever believes [the present participle suggests a continuing relationship of trust] is not condemned, but whoever does not believe stands condemned already.” Morris, 232 n. 84, notes that the use of the perfect tense here and in the following clause (kekritai, “has been judged” [GK 3212], and [mē] pepisteuken, “has [not] believed” [GK 4409]) indicates that the unbeliever “has passed into a continuing state of condemnation because he refused to enter a continuing state of belief.” There will be a final judgment (5:28–29), but it will merely ratify the judgment that the nonbeliever has already brought on himself. The reason the non-believer “has already received his sentence” (Williams) is that he has steadfastly refused (note the perfect tense) to place his trust in the “name” of God’s one and only Son. To trust the name of someone is to place one’s complete reliance on everything that name stands for. The name “Jesus” in Greek transliterates the Hebrew name “Joshua,” which means “Yahweh is salvation.” Joseph is told to name Mary’s newborn son Jesus “because he will save his people from their sins” (Mt 1:21). To believe in the name of Jesus is to trust him fully for the forgiveness of sins.

19 Verses 19–21 develop the concept of judgment in terms of the contrast between light and darkness. Krisis (GK 3213) denotes the process rather than the sentence of judgment. The NIV’s “verdict” would have been more likely if the noun had been krima (“decision, condemnation,” GK 3210), since nouns ending in -ma tend to denote content while those ending in -sis reflect action. “Light” came into the world with Jesus (1:5, 9; 8:12; 9:5; 12:46), but people “loved darkness instead of light.” Natural men do not rejoice at the entrance of light, “because their deeds [are] evil.” Elsewhere Jesus says that “out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander” (Mt 15:19).

 

Robert H. Mounce, “John,” in Luke–Acts, vol. 10 of The Expositor’s Bible Commentary Revised Edition. ed. Tremper Longman III and David E. Garland; Accordance electronic ed. (Grand Rapids: Zondervan, 2007), n.p.

 

A sermon, one of John’s sermonic conclusions, is coming, and the only question is, Does it begin with verse 13 (as I tend to believe it does) or verse 16? I hear the tone shift to that of a sermon in verse 13. It is the language of one of his motifs: the ascending-descending motif we first saw in John 1:51 (see Jn 6:62; 20:17; see Prov 30:4). Before Jesus will ascend to heaven, John preaches, he must be “lifted up,” which is always a metaphor for crucifixion (see Jn 12:32).

The image, preached a thousand times, comes from the book of Numbers 21:4–9 and the story of the serpents in the wilderness. As the people of Israel were traveling toward the Red Sea, they became impatient and once more began to grumble. They spoke out against both God and Moses, complaining about the manna, saying they detested it. In response, God sent venomous serpents into the camp. Many were bitten and died as a result. Acknowledging their sin, in repentance the people asked that [John, p. 61] the snakes be taken away. When Moses came to the Lord he was told to make an image of a serpent and place it on a pole, telling the people that all who looked at the serpent would be healed. It was an image that had been burned into the collective memory of Israel (see 2 Kings 18:4).

Just as Moses had “lifted up” the serpent, in the same way the Son of Man will be lifted up. (“Lifted up” and “stretched out” were two of the most common metaphors for crucifixion.) Like the Israelites in the wilderness, anyone who is willing to look to that cross in obedience and faith will be healed.

John’s Ephesian readers would have had a different image in their imaginations when they heard of the serpent on the pole. In the heart of the city of Ephesus was the temple to Asclepius, the God of healing. His symbol was a staff with a serpent wrapped around it. Live serpents were released in the temple at night while the sick were left sleeping on the floor. In the morning they would report their dreams to the priest who would then prescribe a cure, which usually included a trip to one of the local bath houses. Again we see the connection to water and healing.

John’s first listeners would have understood once more that the power for true healing was being reclaimed exclusively by Jesus, even as he had robbed Dionysius of his power.3

With verse 16, John’s sermonic conclusion begins in earnest. This is definitely John’s voice and without a doubt not his whispering voice. Verses 16–18 are the most quoted words from the New Testament.

It was for love that God gave his Son. Like the Israelites in the wilderness, whoever believes in the Son will not perish but will live forever. The bite of the serpent will lose its power as we look to Jesus “lifted up” on the cross. God did not send Jesus to condemn but to save. Jesus will repeat this idea at least three more times (Jn 5:22; 8:15; 12:47). Note that “condemn” and “judge” represent the same Greek word, krine.

Verse 19 opens with “This, then, is the judgment” (“This is the verdict” [NIV]). John will reach all the way back to the prologue and the image of the misunderstood light, summing up everything to the discussion of the new birth. Nicodemus is still standing on the stage. So far in John’s story he is the exemplar of the one who lives by the truth and comes into the light.

 

Michael Card, John: The Gospel of Wisdom, Biblical Imagination Series. Accordance electronic ed. (Downers Grove: InterVarsity Press, 2014), n.p.

 

One of the reasons i say these compliment each other is you notice while in the EBCR you have not only reference to the greek but also key numbers for easier study of the greek word study. If you only own the IM series the NIV GKE will help you by providing you not only the number but the ability to quickly look up  the word and virtually instantly show you every place it used in the Bible (see below, although for brevity I am only displaying the gospel results):

 

GK G3212 | S G2919   κρίνω   krinō   114x

pluperfect, κεκρίκει (3 sg), pr. to separate; to make a distinction between; to exercise judgment upon; to estimate, Rom. 14:5; to judge, to assume censorial power over, to call to account, Mt. 7:1; Lk. 6:37; Rom. 2:1, 3; 14:3, 4, 10, 13; Col. 2:16; Jas. 4:11, 12; to bring under question, Rom. 14:22; to judge judicially, to try as a judge, Jn. 18:31; to bring to trial, Acts 13:27; to sentence, Lk. 19:22; Jn. 7:51; to resolve on, decree, Acts 16:4; Rev. 16:5; absol. to decide, determine, resolve, Acts 3:13; 15:19; 27:1; to deem, Acts 13:46; to form a judgment, pass judgment, Jn. 8:15; pass. to be brought to trial, Acts 25:10, 20; Rom. 3:4; to be brought to account, to incur arraignment, be arraigned, 1 Cor. 10:29; mid. to go to law, litigate, Mt. 5:40; in NT to judge, to visit judicially, Acts 7:7; 1 Cor. 11:31, 32; 1 Pet. 4:6; to judge, to right, to vindicate, Heb. 10:30; to administer government over, to govern, Mt. 19:28; Lk. 22:30 → consider; decide; judge.

☞  MOUNCE | NIV | ESV | HCSB | NRSV | NKJV | KJV

 

MGD, s.v. “κρίνω,” n.p.

 

Matt. 5:40 (NIV11-GKE) And if anyone wants to sue you and take your shirt, hand over your coat as well.

Matt. 7:1 (NIV11-GKE) ¶ “Do not judge, or you too will be judged.a

Matt. 7:2 (NIV11-GKE) For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.a

Matt. 19:28 (NIV11-GKE) ¶  Jesus said to them, “Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne,a you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.b

Luke 6:37 (NIV11-GKE) ¶ “Do not judge, and you will not be judged.a Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.b

Luke 7:43 (NIV11-GKE) ¶ Simon replied, “I suppose the one who had the bigger debt forgiven.” 

¶ “You have judged correctly,” Jesus said.

Luke 12:57 (NIV11-GKE) ¶ “Why don’t you judge for yourselves what is right?

Luke 19:22 (NIV11-GKE) ¶ “His master replied, ‘I will judge you by your own words,a you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow?b

Luke 22:30 (NIV11-GKE) so that you may eat and drink at my table in my kingdoma and sit on thrones, judging the twelve tribes of Israel.b

John 3:17 (NIV11-GKE) For God did not send his Son into the worlda to condemn the world, but to save the world through him.b

John 3:18 (NIV11-GKE) Whoever believes in him is not condemned,a but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.b

John 5:22 (NIV11-GKE) Moreover, the Father judges no one, but has entrusted all judgment to the Son,a

John 5:30 (NIV11-GKE) By myself I can do nothing;a I judge only as I hear, and my judgment is just,b for I seek not to please myself but him who sent me.c

John 7:24 (NIV11-GKE) Stop judging by mere appearances, but instead judge correctly.”a

John 7:51 (NIV11-GKE) “Does our law condemn a man without first hearing him to find out what he has been doing?” 

John 8:15 (NIV11-GKE) You judge by human standards;a I pass judgment on no one.b

John 8:16 (NIV11-GKE) But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me.a

John 8:26 (NIV11-GKE) “I have much to say in judgment of you. But he who sent me is trustworthy,a and what I have heard from him I tell the world.”b

John 8:50 (NIV11-GKE) I am not seeking glory for myself;a but there is one who seeks it, and he is the judge.

John 12:47 (NIV11-GKE) ¶ “If anyone hears my words but does not keep them, I do not judge that person. For I did not come to judge the world, but to save the world.a

John 12:48 (NIV11-GKE) There is a judge for the one who rejects me and does not accept my words; the very words I have spoken will condemn thema at the last day.

John 16:11 (NIV11-GKE) and about judgment, because the prince of this worlda now stands condemned. 

John 18:31 (NIV11-GKE) ¶ Pilate said,  “Take him yourselves and judge him by your own law.” 

¶ “But we have no right to execute anyone,” they objected.

 

-Dan

Edited June 23, 2015 by Dan Francis