TARSB: The Divine Reason or John Chapter 3

Version and Footnotes Written By Thomas Perez. Footnotes Originally Written 2009. Updated 2014, 2019. Copyright 2009. 

III New Universal Beginnings From the Word
A. The New Birth (Vs. 1-7)


1. Behold victory has come toward humanity, destined rulers. (Cr1)

1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

2. Man said; various teachers came of God: Behold Father’s only Teacher, which performs all miracles, has finally come within. God dwells within Christ. (Cr2)

2. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

3. Avoiding what Man said; Logos simply said, humanities inward spirit must become born again, otherwise Gods kingdom potential becomes nullified fruition. (Cr3)

3. Jesus’s answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

4. Man asked, “How can Man become born again when aged toward years? Can Man enter watery wombs inside again, becoming born again physically?”

4. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?

5. Logos answered, Verily, verily, listen everyone, hear this. Except all humanity become born through Water, through Gods Holy Spirit, humanity cannot enter into Gods kingdom prepared. (Cr5)

5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

6. Flesh multiplies flesh; however God’s Holy Spirit multiplies also. (Cr6)

6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

7. Marvel nothing children, all must simply become born again.

7. Marvel not that I said unto thee, Ye must be born again.

B. Our Blake Slate: Once Sealed, Now Made Open (Vs. 8-14)

8. Fathers wind blows, resting on top of humanities hearts. All can hear God, yet many cannot decipher when God arrives, nor when God departs: everyone born of God’s Holy Spirit understands all second births through Fathers Holy Spirit. (Cr8)

8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

9. Humanity questioned asking, How can these things come about? (Cr9)

9. Nicodemus answered and said unto him, How can these things be?

10. Logos answered saying, How can collective conscience, being contenders toward God, know nothing about these things? 

10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

11. Verily, verily, speaking of itself, humanity knows only Man’s knowledge. Man testifies only what its conscious sees. Yet many receive no witnesses. (Cr11)

11. Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

12. Humanity has been shown Earthly things too, yet many still believe nothing. Therefore, how can humanity believe toward heavenly things?

12. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

13. No man has ascended into Heaven, only Myself: Humanities Son of Man which came forth of Heaven. (Cr13)

13. And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

14. Moses lifted Yahweh’s serpent while many were dying from Earthly wildernesses, even so must Father’s Son of Man ascend up: lift high above all things Father’s Son of Man. (Cr14)

14. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

C. Conditions of Reward and Loss (Vs. 15-21)

15. Any person who believes into God’s Son never perishes. However, eternal life has been given into all freely. (Cr15)

15. That whosoever believeth in him should not perish, but have eternal life.

16. Loving this world, God sent Christ; Gods only begotten Son. Whoever believes into Logos, God’s Son, never perishes. Instead, everlasting life has been accomplished into all who believe. (Cr16)

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.

17. For God sent Christ; God’s only Son, into humanities hearts; having no condemnation toward humanity. Instead having sent Christ, God’s Son, into every heart, Abba has accomplished salvation. Everyone has been given justice; saving all. (Cr17)

17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

18. Every person believing into Christ never suffers condemnation: however, every person disbelieving Christ suffers condemnation already. (Cr18)

18. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

19. Anything opposite of Gods Light becomes dark condemnations, because men love darkness rather than Light. Hence, why humanities evil deeds persist. (Cr19)

19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

20. Every person who performs evil hates Gods Light, never coming near Gods Light; fearing reproach; fearing correction, lest every individual deed should become known. (Cr20)

20. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

21. However, any person performing various truths happily enters into Gods Light: every good individual deed becomes manifested; coming into Gods own work which God has performed. (Cr21)

21. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

D. Jesus’ Baptisms of Increase and Johns Baptisms of Decrease (Vs. 22-35)

22. After these things Christ came into all praises. Fathers Christ constantly baptizes all (Cr22)

22. After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.

23. Former Waters also baptized near natural fountains, near healthy undamaged areas. (Cr23)

23. And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

24. However former Waters were not yet cast into prison. (Cr24)

24. For John was not yet cast into prison.

25. Then Contenders from God/El came; asking questions about purification methods; (Cr25)

25. Then there arose a question between some of John’s disciples and the Jews about purifying.

26. Saying, Christ who came onto its fold, whom many testify about, behold, while performing baptism itself beckons all humanity should come into its fold. Why? (Cr26)

26. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

27. Testimonies, along former Waters said, “Because Man cannot do nothing righteous unless grafted into Christ.” (Cr27)

27. John answered and said, A man can receive nothing, except it be given him from heaven.

28. bearing all witness, when many cited, “Christ exists. Christ existed before all things.” Its fold exists! Waters came before Abba’s incarnation of Fathers Son. Therefore, God sent humanities Logos. (Cr28)

28. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.

29. Humanities Bridegroom itself dwells within all brides. However, humanities bridegrooms stands hearing One Bridegroom rejoicing greatly because its Father’s voice shouts joyfully towards everyone, fulfilling all things. (Cr29)

29. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.

30. Christ must increase. While Earthly waters must decrease. (Cr30)

30. He must increase, but I must decrease.

31. Where Christ reigns above Heavenly decent, no other authority exists. However, former Earthly contenders came. However, humanities Heavenly Christ descended upon Earth, leaving Heaven above. (Cr31)

31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.

32. Christ sees everything on Earth. Christ hears everything; hence all testimonials speak concerning what humanity does; yet many individuals never understood its testimony. (Cr32)

32. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

33. However, many today receive its testimony; engrained into God; hence, humanities former sealed truths become living realities. (Cr33)

33. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

34. God sent Christ without measuring itself into its Logos. God speaks through Christ: Humanities Father. (Cr34)

34. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

35. Humanities Father loves Christ. All things belong into Christ; into its hand. (Cr35)

35. The Father loveth the Son, and hath given all things into his hand.

E. The Universal Desire of God (Vs 36)

36. Anyone believing into Christ obtains everlasting life: anyone disbelieving Christ never sees life; instead, abiding wrath comes toward those who disbelieve. (Cr36)

36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

Cross References

Cr1. Matt 28:18-19, Lk 10:19-21, I Jn 4:4. Cr2. Jn 7:50, 9:16, 33, 19:39, Acts 10:38. Cr3. I Pet 1:23. Cr5. Acts 2:38. Cr6. I Cor 15:50. Cr8. Eccl 11:5. Cr9. Jn 6:52, 60. Cr11. Matt 11:27, Jn 3:32, 8:14. Cr13. Eph 4:9. Cr14. Num 21:9. John 8:28, 12:34, 19:18. Cr15. Jn 3:36, 6:47. Cr16. Isa 9:6, Rom 5:8. Cr17. Matt 1:21, Lk 9:56. Cr18. Jn 5:124, 6:40-47, 20:31. Cr19. Jn 1:4, 9-11. Cr20. Eph 5:11, 13. Cr21. I Cor 15:10. Cr22. Jn 4: 1-2. Cr23. I Sam 9:4, Matt 3: 5-6. Cr24. Matt 4:12, 14:3. Cr25. Gen 32:22–32, Hos 12:4. Cr26. Jn 1:7, 15, 27, 34, Mk 2:2, 3:10, 5:24. Cr27. I Cor 3:5-6, 4:7. Cr28. Mal 3:1, Jn 1:19-27. Cr29. Song 5:1, II Cor 11:2. Cr30. Isa 9:7. Cr31. Matt 28:18, Jn 3:13, 6:33, 8:23, I Cor 15:47. Cr32. Isa 53:1-3, Jn 3:11, 15:15. Cr33. I Jn 5:10. Cr34. Deut 18:18, Isa 9:6, Jn 1:16, 7:16. Cr35. Heb 2:8. Cr36. Jn 3:16, 17, 6:47, Rom 1:18.


Notations: Nicodemus is replaced by Destined Rulers. The place where John the Baptist baptized in Aenon is replaced by Natural Foundation. The city near Aenon, named Salim, is replaced by Undamaged Areas. John is replaced by waters or Waters (capital “W”). Jews are replaced with Contenders of God.

Vs. 1-2 There are many philosophical connotations to this chapter. It can be said that John is employing a philosophical dialogue as well as simple faith, as we shall see. This particular chapter is most recognizable especially within the ranks of Christian Evangelicals. In traditional versions, It is the dialogue between our Lord and a member of the Jewish council, who was a Pharisee. Nicodemus was probably part of the investigative committee that questioned whether John the Baptist was the Messiah (1:29). But upon John’s denial and proclamation of another present, Nicodemus questions Jesus in secret. Why the secrecy? In all likelihood it was probably due to Nicodemus’ growing faith in Jesus (7:50-51, 19:39). A faith he would keep secret out of fear, fear of the council. The mere fact that Nicodemus acknowledges a Heavenly decent & the miracles of Jesus is a clear indication of his growing, yet timid faith (Vs. 2).

Vs. 3-16 The dialogue begins in Vs.3. Jesus completely ignores Nicodemus’ acknowledgements and declares the ever popular citation with much assurance “Except a man be born again, he cannot see the kingdom of God.” Nicodemus does not understand its meaning. Nicodemus see’s only the physical, the empirical – the senses – from sense experience. No ideas (Vs.4). Nicodemus shows the blank slate of his thinking and what he thought must be done first before receiving regeneration (Vs.4). The blank slate became a popular concept during the 17th and 18th centuries to follow-via-John Locke, George Berkeley, and David Hume. But Jesus was speaking of the spiritual realm, that of mysticism. Now many in the evangelical world would object to that word being in common with Jesus. However, it is just a word. The definition of the word, philosophically speaking, means that which can be achieved through a special experience. An experience that transcends the rational, providing illumination through the Spirit and presence of God. This is mysticism in its purist form. It is contrary to mythos (the thought of myths, legends, and folklore). The mythos is contrasted with the Logos spoken of in Ch 1. And as such, Jesus was speaking of its meta-physical dealings as well. The citation “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (Vs.8) indicates its metaphysics. Metaphysics is the branch of philosophy that deals with all reality and experience – it involves epistemology (the senses – experiences), an ontology (the theory of being), ethics (moral philosophy), and aesthetics (art, beauty, ugliness – if they exist). We hear the wind, we feel the wind, but we can not tell where it is coming from and where it is going. The citation “so is everyone that is born of the Spirit” is similar to Meno’s paradox. Meno’s dialogue with Plato suggested that one can not obtain knowledge, if one does not know what he or she is looking for. If one recognizes knowledge, then one already knew it. Therefore knowledge and its pursuit is impossible. Plato responds by suggesting inborn knowledge, innate ideas (present at birth – a priori) contrary to the blank slate. For Plato it is prior knowledge recovered. The passages in verses 8-12 seem to indicate both concepts. “We speak that we do know, and testify that we have seen” – that which we know. However, the concept of belief is something that comes and goes we “canst not tell whence it cometh, and whither it goeth” However, once sealed with the Spirit (Eph 1:17, 4:30) one is thus been born of the Spirit and knows that he/she has eternal life (I Jn 5:13, Rom 8:1, Titus 3:5-6). But how does one achieve that which was once a blank slate? How does one differentiate what is truth from error? One can’t. When one claims to have found the truth, one is merely stating what their belief is. The citation “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” is the “priori” (Vs 16). John settles the dialogue by expressing that such innate ideas, though once blanked, can be recovered. One needs to only believe (Vs. 14-16). When one believes not, he or she is condemned already – thus they are given over to the “desire/love” of God. More on this further down.

According to the Islamic faith it is written in the Qur’an that God can not be seen. “Vision comprehends Him not, but He comprehends (all) vision.” (Surah 6:). Moreover, Contrary to Jn 3:16, the noble Qur’an states that God does not have a Son. The following Surah’s reveal this: Surah 2:116, Surah 4:171, Surah 5:17-18, Surah 6:100-101, Surah 10:68, Surah 18:4, Surah 19:35, Surah 19:88-92, Surah 21:26, Surah 23:91, Surah 25:2, Surah 39:4, Surah 43:81, Surah 72:3, Surah 112:3. This belief is contrary to Ex 4:22, Deut 14:1, 32:5-6, II Sam 7:14, I Chron 28:6, 29:10, Psa 68:5, 89:26, Isa 1:2, 9:6, 63:16, 64:8, Jere 3:19, Hos 1:10, 11:1 – yet all the while proclaiming that God is One (Deut 6:4, Isa 42:8, 43:10-11). This is also confirmed by Jesus and thought by his disciples (John 17:3, I Cor 8:4-6). It also must be understood that the Qur’an states the torah to be true and accurate during the time of Jesus’ ministry upon earth (Surah 19:12, 3:48, 66:12, 3:49-50, 61:6, 5:49, 5:113) – remaining unchanged along with the Gospels during the time of Muhammad (Surah 34:31, 35:31, 10:37, 12:111, 6:154-157, 40:69-70, 46:12, 46:29-30, 2:91, 3:3, 4:162-163, 9:111, 5:51). The noble Qur’an validates the Book (the Bible) as holy writ. Yet the Qur’an clearly denies the term “Son of God.” Why? Many Islamic scholars from different era’s and persuasions differ, and gave various reasons as to why they denied “Divine Sonship.” ibn-Kathīr, al-Qurtubī, Ismailī Haqqī, abū Ja’far al-Tūsi, al-Rāzī, al-Alūsī, al-Tabarsī, and al-Tabarī all denied the “Sonship of Jesus” based upon the following observations: Sonship implies a creative act, possibility of needing a consort, Gods need for an offspring or child/son, to beget is to be begotten – Allah the Creator can not do this, implies separate wills, physical offspring is limited to time and space – God is eternal and thus has no time. It is possible that the observation’s given eludes transcendence, omnipotence, and sovereignty and is replaced by human observation? Perhaps the issue lies in the Arabic word الله ا) ibn Allah). The usage of the phrase “son of Allah” makes no real distinction as to what is being denounced in relation to “Sonship.” Is the physical nature of Jesus as the Son of Allah being denounced or it the spiritual? This denial (in the Aramaic) is the same denouncement given concerning Uzair (Erza) – who we can all agree was human. When we consider Psalms 2:7, “You have become my son; today I have become your Father.” The word for son in Hebrew is “ben.” The word for Father is “yawlad.” The Hebrew word “ben” corresponds with the Arabic “ibn.” While “yawlad” is used to demonstrate its source – in the Arabic the word “walad” which corresponds to the Hebrew word “walad” is the same. In both, the Hebrew and Aramaic, it denotes physical birth or spiritual anointing. It is also very clear from the passage that this “sonship” is not of the physical sense – the phrase “today I have become your Father” proves this. From where then is His origin? The verbal “yawlad / walad” is used to demonstrate Jesus’ origin – He proceeded from out of the Father – thus is the Incarnation revealed unto all flesh. The Islamic believer denies John 3:16 – all its connotations; the deity of Christ, His vicarious death, and the resurrection of Jesus from said death (Surah 4:156-159). Concerning this denial, Islam is not alone.

Many early Christian sects; the Basilidans, the Docetate, and other forms of Gnosticism, all rejected the idea that Jesus Christ died on a cross. Instead various theories are suggested. The Basilidans (named after an Alexandrian Christian Theologian – 2nd Cent – inclined to Gnosticism) believed that someone else was substituted for Him. The Doceates (named after a 2nd Cent doctrine) believed that Christ never had a physical materialistic body, but it only appeared that He did – this is called the “Phantom Theory” – the sufferings of Christ was an illusion rather than an empirical fact. Many would add the Macionite movement (144AD-3rd Cent) as connective to such ideas. Though identified with Gnosticism, Maciontes were not a Gnostic sect. They rejected the OT Gnostic God, His Gnostic systems, humankind, and human knowledge. Marcion’s God is unknown, different. For Marcion, the God of Justice – the God of all creation – the God of the Jews is inferior to the Supreme God of Goodness – the unknown – the Father. It is He, whom Marcion declared that Jesus Christ spoke of and revealed. It is He whom Marcion declared his Christology. Marcion was not a docetist. For Marcion, Christ really did suffer, die, and rose from the dead – hence redeeming humanity. Marcion declared that Christ redeemed men as strangers. You don’t buy something that belongs to you. You don’t redeem something that is yours. Marcion declared the blood of Christ as the payment (though not for the remission of sins or in vicarious expiation) but to cancel the Demiurge’s claim on humanity. While rejecting the entire OT, he accepted, though limited, many NT books such as; Luke, Galatians, I and II Corinthians, Romans, I and II Thessalonians, Ephesians, Colossians, Philemon, Philippians. But in so doing accepted them after acceptable change (interpolations?), while rejecting Matthew, John, Acts, I and II Timothy, and Titus, as false. To Marcion, these books were heretical and heterodox (as opposed to the orthodox – true – position). In Reference to the other books of the NT it is unknown as to what Marcion thought of them. This was Marcion’s attempt at reconciling the God of the OT with the God of the NT. Though commendable and thought provoking, the idea does not fit well with the prophets – who while often declaring God as Universal and Father – often declared Him as the giver of justice and judgment. And as for the reason why Marcion rejected the entire OT instead of just the Torah/Law is unknown. Marcion could of kept the prophets at least, and focus his deciphering on what he considered acceptable or not. Unfortunately what we do know of Marcion (and the Gnostics in general) is dependant upon those who advocated against him/them – hence subject to internal biases, opinions, and gossip – as in the case of Tertullian who was an institutionalist – as opposed to the Gnostics who were of the anti-institutionalized persuasion. They were concerned with knowing God rather than being about God in form – I.e. Bishops, Pastors, institutions, etc.

Vs. 17-21. The pervious verses of John indicated condemnation and wrath contingent upon a disbelief (Vs. 15-16). Moreover, many associate condemnation with damnation (Ch 5:29, Mk 3:29, I Cor 11:29). It implies a non-entrance into the Kingdom of Heaven (Vs.5). However in verse 17 Jesus indicates the true purpose of the Incarnation, the non-condemnation of the world. It is the saving of the world. How does the condemnation of the world correspond with the non-condemnation of the world? It is simple, it is right before our eyes. In our traditional versions Jesus stated in Ch 9:39 “For judgment I am come into this world, that they which see not might see; and they which see might be made blind.” Similarly Ch 12:31 “Now is the judgment of this world come.” “Now shall the prince of this world be judged.” And upon doing so Jesus draws all men to Himself (Vs.32). It is the reversal of knowing what is (the Law of Moses, the innate ideas of Plato, even our denominational creeds) to becoming blind (Meno’s paradox, the blank slate of the enlightenment era). In contrast to both ideologies is the drawing of all men. It is evident that salvation is an accomplished fact. A fact given to both believer and sinner. Both are thus truly saved. The tribunal court is an accomplished fact – ongoing – not something in the distant future contingent upon believing or disbelieving. Christ began His judgment of this world (its prince, its worldly principles, and kingdoms) when He was here upon earth (12:31, 16:11, Rom 6:6, I Jn 3:8) and ultimately finished it upon the cross and gave the final knockout punch so to speak at His resurrection (17:4, 19:30, Gen 3:15, Rev 14:6-7). Yet we see it not, because His Kingdom is not of this world – just like we are not of this world, for our citizenship is of Heaven (17:16, 18:36, Acts 14:22, I Cor 4:20, 15:50, Eph 2:19, Phil 3:20). However, in Acts 17:31 we have the impending doom and gloom of a futuristic apocalypse. Does this entail a contradiction? No. In Acts 17 Paul is seen speaking to the men of Athens. Athens (Greece) was known for its fondness of philosophy, reasoning, and wisdom. Yet Athens was a city steeped in superstition (the Mythos). During the times of mythos God winked over (overlooked) its concepts, but hath now declared its end through the resurrection. For the world is already resurrected in Christ (Vs 17, Num 14:20, Ps 9:7-8, 69:34, 98:3-4, Dan 4:35, Hab 2:14, Matt 6:10, II Tim 1:9). Moreover, the citation by Paul was written before the judgment of the old world – the old covenant (6:48-58, Matt 26:26-28, Mk 14:22-24, Lk 22:17-20, I Cor 11:23-26, Heb 8:6-13, 9:14-15, 10:15-17, 13:20) and before the engrafting of the Gentiles and their concepts, thus eradicating and even fulfilling their aspirations (12:19-23). Justin Martyr (2nd Cent) who is believed to have converted to Christianity from philosophy believed that the Greek philosophies borrowed elements of truth from the Hebrew Scriptures in reference to virtue, beauty, truth, love, etc. But where the ancients had only a part of the Logos, Christ embodies the whole of its parts (Apol i 46, ii.10). This is the condemnation (Vs.19). Light has come into the world. But the world can not contain it nor understand it (Ch 1:5). That is its judgment and condemnation. We receive consequences while in the body. The author of Hebrews stresses this by declaring “after death is judgment” (Heb 9:14). See footnote concerning Hebrews 9:14.

Vs. 22-35. “After these things” indicates a time gap from an historical viewpoint. However, John continues his frame of thought (through the guidance of the Holy Spirit) in reference to belief and non-belief through the process of purification. “Then there arose a question between some of John’s disciples and the Jews about purifying.” The question involved Jesus. The citation – “Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.” By now the miracle at the wedding feast of Cana was spread all over the community, perhaps even abroad. At the wedding feast there were six water-pots of stone for the purpose of ceremonial purification (2:6). Everyone at the feast was made full with new wine (2:8-9). It is of particular interest that even the ruler of the feast knew not from where it came from (2:9) a correlation to (3:8) but the servants did. Moreover upon calling for the Bridegroom (who is identified as Christ), the ruler/governor cited, “Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.” Fast forward to John the Baptist. John stated “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.”(Vs 29).The ruler though ignorant of its origin (the wine – its message of belief) partook of its blessings nonetheless. The wine is given to both the ignorant and the knowledgeable. But again, we know not from whence it comes or goes (3:8). It is an accomplished fact. This is confirmed in verse 32“No man receives His (Jesus’) testimony.” But Jesus did receive the testimony of Himself placing the seal upon Himself that God is True (Vs 33). Verse 33 is not in reference to man, but it is a reference to Jesus Christ (Rom 3:4). Here Jesus is proclaiming the fullness of the Spirit given unto Him without measure (Vs 34). Though the phrase “unto Him” was added for clarifications purpose’s, the overall passage nevertheless is speaking of the Christ (Vs 35, 1:16). Moreover, the marriage of Cana may, in all probability, be in reference to Jesus getting married to His Bride. It was Jesus’ wedding, not some unknown, non-identifiable member of the Jewish community. The only characters (besides Jesus – who is the Bridegroom Ch 2:9-10) we have is; Mary, the disciples, the ruler, and the servants. No Groom by name. No bride by name. The rumors that Jesus got married may not be far from what is truth. For indeed He did marry. He is in love with His Bride (the Believers) – Isa 62:5. The fact that He (Jesus) and His disciples are called to the marriage is a clear indication of a prophecy in 1:50-51 – a citation prior to the wedding story, and its fulfillment in Ch 2:11 – cr. –1:14, Isa 40:5, Lk 1:31, Rom 1:3). Though it is fulfilled, His hour had not yet come. How could this be? Let us remember that the Lamb was declared slain before the foundation of the world (Heb 9:26, I Pet 1:20). The wine, although not poured upon Calvary’s cross (2:4) was given that day metaphorically at the wedding (2:10).

Vs. 36. At first glance this verse seems to indicate conditional clauses – “He that believeth,” “he that believeth not.” Life vs. No life. “The wrath of God abideth on him.” However, allowing the Scriptures to speak for itself and not tearing one particular verse out of its context to prove an ideology of conditions, let us keep our focus. Remember we are still dealing with purification. The concept of this purification is found in Ch’s 2, 3, and 4. This is so because immediately after Vs. 36, John is still speaking of baptism (4:1-2), drinking (4:7-14 – reminiscent of the Cana wedding), labor – sowing, and reaping – where others have not labored (4:34-38). It is the anger of the Bridegroom (Matt 7:21-23, Ch 25, Mark 2:19-22 – yet, divorce for God is not an option). The Greek word for wrath in this instance is “orge” which means; “desire,” “a reaching out.” It comes from the root “oregomai” – “to stretch oneself,” “to reach out after,” “to covet after,” “desire.” In English all we see is what appears to be a boasted well pleasing message of condemnation. But in the original tongues and language’s of expressions and meanings the Scriptures come alive with the desire of God’s heart, “Man.” For it is the Fathers will that none perish (Matt 18:14 – Ch 18 of Matthew deals with the parables of the Lost Sheep, The Brothers Sins – note – those that are lost are still considered brothers – a connection between the House of Judah and the House of Israel, or the saint and the sinner). Matt 18 also deals with the Unmerciful Servant, cr. II Pet 3:9. In the case of Vs 36, the word for “wrath” is “will.“ It indicates a strong desire. In our language the word “will” denotes “strength” “will power” – bending someone to your will. In the original Greek it denotes “thelema” – “pleasure,” “desire,” “decree.” It comes from the root “thelo” – “to determine as an option,” “an impulse” “to be about” in the future tense. Sometimes as an adjective “Gladly.” In Hebrew to “delight in” “love,” To be in a state of “Will.” “An option,” “a determination” as in “thelesis.” The statement in John’s Gospel is one of simple belief and unbelief and its outcomes (5:24, Eph 2:1, I Jn 3:14, 5:13). The very word “wrath” destroys any Calvinistic or Arminian tendencies. If we were to transliterate the passage, it would literally read as follows; “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the desire/love of God abideth on him.” God actually covets after the unbeliever. The very idea of coveting suggests a sexual longing. Not a sexual longing of the flesh (Vs 6) but a spiritual sexual relationship – as in becoming one with Christ. Similar to the Bridegroom becoming one with His Bride – Salvation is an accomplished fact and must be thought as an established soteriological fact. Purification on the other hand is ongoing (albeit, through the merits of Christ: Rom 5:8, I Cor 15:1-4). Zeph 3:8-9 “Indeed, My decision is to gather nations, to assemble kingdoms, to pour out on them My indignation, all My burning anger; for all the earth will be devoured by the fire of My zeal. For then I will give to the peoples purified lips, that all of them may call on the name of the Lord, to serve Him shoulder to shoulder.” Judgment or sanctification, if you will, is ongoing – Zeph 3:5, I Jn 5:18, Matt 12:36, Acts 17:60, Eccl 11:19, 12:14, Surah 11:123. And while the individual that believes “has” life – present tense, those that don’t have it posses God’s desire upon them – as One that continually seeks, desires, and covets His lost sheep – in turn the sheep maintain their present state of confusion – feeling alienated from God, or feeling justified in deeds of righteousness in their own eyes until they are reconciled (though an already accomplished fact – but yet unknown to many) or have come to the knowledge of Christ. “For the Son of Man came not to destroy men’s lives but to save them” (Lk 9:56 Cr. II Cor 5:18-19).