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The theological discourse (cf. vv. 1–21) between Nicodemus (cf. vv. 2c–g, 4b–c, 9b) and Jesus (cf. vv. 3b–d, 5b–8e, 10b–21c – note the introductory statement “amen, amen, I say to you” in vv. 3b, 5b, 11a) is structured as a dialogue (cf. vv. 2b–9) which “becomes a monologue”²⁰² by Jesus (cf. vv. 10–21). Because of the same structure of Nicodemus’ questions in verses 4b and 9b – note the interrogative pronoun “põs” (= how) + “dúnamaɩ” (= can) + substantive + infinitive²⁰³ – the first discourse about the believing in “the Son of Man” (vv. 13b₂, 14b) in God’s “Spirit” (vv. 5c, 6b, 8a, e) with the help of the contrast “earthly” (v. 12a) and “heavenly” (v. 12c) and the Johannine “down-and-up-schema” (cf. v. 13a–b) is divided in two parts (cf. vv. 2b–8, 9–21²⁰⁴): The first part of the conversation (cf. vv. 2b–8) between Nicodemus, the “Pharisee” (v. 1a) and “teacher of Israel” (v. 10b), and Jesus, the “rabbi” (v. 2c), is a reflection about the baptism on earth as a new born by the Holy Spirit. The second part of the Christological-soteriological discourse (cf. vv. 9–21) reflects the heavenly (cf. v. 13) view of “the Son of Man” in Jesus (cf. vv. 13–21) regarding God’s deeds of love for believers in Him (cf. vv. 13–17) and the alternative out for people who lack belief in Him (cf. vv. 18–21). This is in the form of a sequence of the words “heavenly” in verse 12c and “Heaven” in verse 13a, b₁ which is connected with the messianic title “Son of Man” in verses 13b, 14b – “( ) eternal (life)” in verses 15, 16d – “Son” (vv. 16b, 17a) – “condemn” (vv. 17b, 18a, b)²⁰⁵ – “Son of God” (v. 18c). The two Greek words with the same root, the verb “kríno” (= to condemn) in verses 17b, 18a, b and the noun “krísɩs” (= judgement, condemnation, differentiation) in verse 19a, as well as the noun “kósmos” in verses 16a, 17a, b, c, 19b introduce a new “(second) strophe”²⁰⁶ about the metaphoric of “light” in verses 19b, c, 20a, b, 21a and “darkness” in verse 19c in the form of a contrast for the believers (cf. vv. 16c, 18a) and non-believers in Jesus (cf. v. 18b, c) as their alternative : to “love” in verses 16a, 19c and to “hate” in verse 20a – to “do truth” in verse 21a as good “works/deeds” (v. 21b) as opposed to “do evil/wicked” (vv. 19d, 20a) “works/deeds” (vv. 19d, 20c).

A double setting (cf. vv. 22–24, 25–26a – including a commentary of the Evangelist in v. 24 – of the new scenic-dialogical story of John the Baptist’s testimony to himself (cf. vv. 27–30) and to Jesus (cf. vv. 31–36²⁰⁷) who “come from above” (v. 31a) and “has been sent by God” (v. 34a) answered the question of his disciples (cf. v. 26b). We agree with Michael Theobald who sees some cross-references between the verses 31–36 and the verses 3c, 11c, d, 12a, 13b, 15, 16, 17a, 18b, 19a²⁰⁸.

Microstructure of John 3

2.2.4 The Theological Discourse between Nicodemus and Jesus (3:1–21)

- The Setting (vv. 1–2a)

Who: Nicodemus, Jesus

Where: probably in Jerusalem (2:23)

When: at night (v. 2a)

v. 1: The topic of the transitional verses in 2:23–25 is the believing in Him because of His “signs” (2:23c–d – note the parallel with 3:2e–f). “Nicodemus is a representative spokesman of an inadequate faith”²⁰⁹. Who is he? According to the Fourth Evangelist “Nicodemus” (in Greek “Nɩkódemos”²¹⁰ in vv. 1b, 4a, 9a and in 7:50; 19:39) was a “man of the Pharisees²¹¹” – one of about 6,000 theologians and scribes/exegetes – who was a “ruler/leader” (in Greek “árchon”) “of the Jews” (cf. 7:26, 48; 12:42) as a member of the Jewish Sanhedrin which had 71 members including the actual chief/high priest in Jerusalem until the destruction of the Temple under Titus, the son of Caesar Vespasian in August 70 A.D. Jesus titled him in verse 10b as “Israel’s teacher”.

v. 2a: Because of his fear for the Jewish repressive measures (cf. 7:13; 9:22; 12:42; 16:2; 19:38; 20:19) Nicodemus “came to” Jesus “by night²¹²”.

- Part I: The Baptism on Earth as a “New Born” by the Spirit from Above (vv. 2b–8)

v. 2b: Nicodemus titled Jesus in honor with “rabbi” as a “captatio benevolentiae”, saying a creed²¹³:

“We know” (vv. 8c, 10c, 11b) “that (you [, teacher²¹⁴,] come) from God ( ) [ ].

Nobody … can (do) these signs” (cf. 2:11, 23c) “as you do” – note the parallel with 2:23d –

“unless God /is/ with you” (cf. John 10:30 and Matthew 1:23: “Immanuel” in allusion to Isaiah 7:14; 8:8, 10 [LXX]).

v. 3: The introductory statement “amen, amen, I tell you” (cf. vv. 5b, 11a) emphasizes Jesus’ answer with the help of the keyword “become/born” (in Greek “gennáo”²¹⁵ in vv. 3c, 4b, c, 5c, 6a, b, 7c, 8e):

“Unless one is born /from/ above²¹⁶” – note the parallel in verse 7c –;

“he cannot see²¹⁷ the ‘Kingdom of God’” (cf. v. 5d).

v. 4: “Nicodemus” asked Him in a biological/naturalistic respectively “earthly” (v. 12a) view respectively (mis-)understanding:

“How can” – note the same two words in verse 9b – “a man be born when he /is/ old?”

“No – can {he enter} [/a/ second /time/] into (his) mother’s womb ( ) [ ] { } and be born”?

v. 5: “Jesus” introduces his (theological, spiritual) conviction again with a double “amèn, amén”-introductory statement²¹⁸ in the sense of the (ritual) baptism²¹⁹ (on earth):

“Unless one is born of water²²⁰ and the Spirit²²¹” (cf. John 1:26, 31–33 and 1 Corinthians 6:11; 12:13; Titus 3:5; 1 Peter 1:3, 23 – Genesis 1:2; Ezekiel 3:25–27);

“he cannot enter into the ‘Kingdom of God’” (cf. v. 3d and Mark 10:15; Matthew 18:3; Luke 18:17).

v. 6: Jesus continues His anthropological-theological conviction in the form of an antithetical²²² thesis:

That which is “born of the flesh (is) flesh ( )” as “conditio humana”²²³ and

that which is “born of the Spirit [is] Spirit [ ]” as a transcendental condition of the divine incarnation in the believers in Him on earth.

In other words: Both “flesh” and “Spirit” (cf., for example, Mark 14:38; Matthew 26:41) have to be together for human beings – then and nowadays – in the sense of “et – et” (= and – and – cf. Job 34:14–15; Romans 1:3–4) and not in the gnostic way “aut – aut” (= either-or – cf., for example, Genesis 6:3; Romans 8:4–17; Galatians 4:29; 5:17; 6:8). For human beings is not everything is possible on earth – they have to die, but with God’s Spirit/help nothing is impossible²²⁴.

v. 7: Jesus repeated His saying in verse 3c in His statement (or query) to Nicodemus in the sense of an antithesis:

“/Do/ not marvel²²⁵ that I said to you:

‘(You) must²²⁶ ( ) born /from/ above’” (!/?) – note John 1:13.

v. 8: He explained His transcendental/spiritual conviction with the help of a synthesis in the form of an empirical comparison/illustration of the invisible wind (cf., for example, Ecclesiastes 1:2; 11:5; 12:8; Colossians 1:16) as the cause of the visible effects²²⁷ with our sense organs (to “hear” in v. 8b or to “see” in v. 11d – cf. v. 2e–f) – note also the ambiguous use of the Greek noun “pneũma” (= wind in v. 8a and Spirit in v. 8f)²²⁸: “The wind (blows²²⁹)

where it will ( ),

and {you hear} [his] voice/sound²³⁰ [ ] { },

but you /do/ not know” – note “gɩnósko” in v. 2c –

“where²³¹ /it/ comes from and

where²³² /it/ goes” (cf. John 8:14).

It continues: “So it is with everyone who is born of the Spirit”. The answer of the origin in verse 8d is “from above” in verses 3c, 7c in the sense of “transcendental” (literally: “heavenly” in v. 12c) “Heaven” in verse 13a, b; however, the answer of the goal is the so-called “basɩleía toũ theoũ” (= “Kingdom of God”) in verses 3d, 5d in the sense of having “eternal life” in verses 15, 16d.

Part II: The “Heavenly” View of “the Son of Man” for Believers and Non-Believers in Jesus (vv. 9–21)

+ Approaching the Christological-soteriological Subject (vv. 9–12)

v. 9: After Jesus’ explanation (cf. vv. 5–8), “Nicodemus”, the Pharisee and member of the Sanhedrin asked Him:

“How can this happen/be”? – note the parallel with verse 4b and Luke 1:34.

v. 10: “Jesus” answered him as a reader of the Hebrew Bible and as a theologian in the form of a reproach/censure (cf. vv. 10b–11f):

“You are a teacher” (cf. v. 2d) “of Israel

and ( ) you /do/ not know/understand (these)” things? (cf. John 9:30).

v. 11: As in verses 3b, 5b, an introductory statement “amen, amen, I tell you” emphasizes Jesus’ answering as a monologue (cf. vv. 10/11–21):

“We” (= Jesus in God’ Spirit [, John the Baptist – cf. vv. 31–34 and 5:33–36 – and the Fourth Evangelist – cf. 19:35; 21:24 –] in the sense of a “pluralis maiestatis”!?)

“( ) speak /what/ (we know) and

[ ] we testify²³³ /what/ [we see]” (in Greek “horáo” in perfect: “heorákamen” in vv. 11d, 32a and 1 John 1:1b, 2a, 3a)

“and you” (= Nicodemus who did not believe in Him enough)

“{ } not receive/accept {/our/ testimony / /}” (cf. John 5:31–37; 8:13–14).

v. 12: In other words with the help of a contrast in the form of “a minore ad maius”²³⁴ (cf., for example, Mark 2:17; 1 Corinthians 15:40): If Nicodemus, a Pharisee ruler, does “not believe”²³⁵ in Him (cf. vv. 12b, 18b – cf. John 2:24) as a witness regarding Jesus’ “earthly” (in Greek “epígeɩos”²³⁶ in v. 12a) ministry in word and deed, then all the more he can “not believe” and have faith in Him regarding “heavenly” (in Greek “epourános” in v. 12c²³⁷) topics. So the Jewish ruler is not open-minded to receive the “Good News” of Jesus of Nazareth, the “rabbi” (v. 2c) and the “teacher” (v. 2d).

+ “New Born” as “Eternal Life” for Believers in the Lifted Up “Son of Man” (vv. 13–17²³⁸)

v. 13: After Jesus’ discourse from the “earthly” things (cf. vv. 3–8) He starts His conviction of the “heavenly/transcendental” things (cf. vv. 13–21). In the same Greek words (“ascended” in v. 13a and 1:51d; 6:62 – “descended” in v. 13b and 1:51e) of Proverbs 30:4²³⁹, the Incarnated Jesus of Nazareth, “the Son of Man”²⁴⁰ (cf., for example, John 1:51; 8:28; 9:35; 12:23, 34; 13:31 as an allusion to Daniel 7:13–14) – note that the verse 13b₂ is connected with verse 14b – and at the same time “the Son of God”²⁴¹ (cf. vv. 16b, 17a, 18c and in John 1:14, 18), came from the “heavenly”, divine, transcendental sphere to earth. At the end of His “earthly”, immanent ministry in words and deeds, the Crucified and Risen Jesus Christ went back into “Heaven” (note the connecting of v. 12c with v. 13a, b₁). The first term with the meaning of ascension is in the perfect tense that means this act(ion) is a finished fact in past (yesterday) but with a presence (today) and in the future (“eternal”/“forever” in the sense of Hebrew 13:8).

v. 14: In this context, Jesus recited and applied to Himself the story of the bronze “serpent/snake in the wilderness” (cf. Numbers 21:8–9, 11 – the so-called “4^th book of ‘Moses’”). Then in the desert, “Moses²⁴² lifted up²⁴³” a bronze “serpent/snake”²⁴⁴ on a staff and Jesus compared it with His Crucifixion (in Jerusalem – cf. John 8:28; 12:32–34; 19:16–38; Philippians 2:6–11 in the view of Isaiah 52:13–53:12) as the “Lamb of God” (cf. John 1:29, 36). Here the main topic is not the typology of Moses but rather the parallel use of the verb “lift up” (v. 14a, b). In contrast to Abraham, who wanted to sacrifice his only son Isaac, only God can be the subject of a divine “lifting up”-action (cf. 8:28; 12:32, 34). Jesus who was “lifted up” (by God) is at the same time the Crucified “Son of Man”, “the Son of God”. Jesus’ Death was not an “accident” or a “catastrophe” either, because it was God’s will and plan in Jesus – He “must” (in Greek “deῖ” in vv. 7c, 14b and in Mark 8:31/Matthew 16:21; Luke 9:22 [Jesus’ first prediction of His Passion) do it as an everlasting deed.

In a similar way to the Apostle Paul, the Fourth Evangelist has developed his “theology of resurrection” of Jesus who has died on the Cross (for us – “pro nobis”) and has risen from the dead. The Johannine theology of “crucifixion-exaltation”²⁴⁵ or the so-called “theology of the cross” proposes to show the ministry of Jesus in the light of His Jewish background. Thereupon Jesus of Nazareth is voluntarily the “Lamb of God” (John 1:29, 36), “the Son of God” (v. 18c and 1:14, 18; 11:27; 20:31) and “the Son of Man” (vv. 13b₂, 14b) who came from Heaven to earth and His Exaltation on the Cross as envisaged in the “Songs of the Servant” (cf. Isaiah 52:13–53:12). Jesus, the true lamb of the Passover feast, has died for our sins (in Latin “pro nobis”) as did the sacrificial lambs. The purpose of the Fourth Evangelist is, to show the royal, messianic and saving exaltation of “the Son of Man” and “the Son of God”, His “only Son” (cf. vv. 16b, 17a) at His hour (cf., for example, 2:4; 13:1; 17:1; 18:28; 19:14) – in the way of a “King of the Jews” – cf. 19:19, 21. Jesus of Nazareth has ascended the throne and He draws everyone to Him (cf. 12:32). The anointed Jesus (cf. v. 3) moves solemnly into the royal residence of Jerusalem (cf. vv. 12–13) where the people proclaim Him as their “king” (cf. 18:33, 37). Afterwards they shout “crucify and kill Him” (19:6, 15). In this way, Jesus of Nazareth, the “King of the Jews” who was crucified and exalted on the Cross with a crown of thorns is the wellspring and reason of our Easter hope for an everlasting life in Him. The exaltation of Jesus “is finished” (19:30) via His exaltation on the Cross on Good Friday (14^th Nisan) in the grandiose Easter event by God. The aim of the Good News is both to give a world limited by death the chance of an “eternal/everlasting life” (vv. 15, 16d, 36a) and to lead all believers in Christ to this “eternal life” in Him (cf. 20:30–31).

v. 15: The Fourth Evangelist commented on the purpose of this divine act of love as a “Johannine theology of salvific incarnation”²⁴⁶ (cf. vv. 13b, 15–21 and, for example, 1:1–18; 10:36; 17:18; Galatians 4:4) and as Christological-soteriological theology of the cross (cf. vv. 13–14) – note the Christmas song “Mary’s boy child Jesus Christ was born on Christmas Day.” Men/“man will live for evermore because of Christmas Day …” The incarnation of God in Jesus as the Messiah is the basis of His great soteriological Easter event as our Saviour and our hope of an eternal life. Jesus Himself is the Life (cf. 11:25; 14:6). He has given His life for us (in Latin “pro nobis”) so that “all believers in Him” have a new chance after their death. The sense and aim of Jesus’ deed on the cross is our new life as an “(eternal/everlasting) life ( )”²⁴⁷ (with Him in “Heaven”/with Him – cf., for example, 4:14; 6:27, 47; 12:46–48; 14:19) – note the connection between verse 15 and verse 16d. This “new life” in/with Him – as a “new born” on earth and in Heaven – we can have only if we “believe in Him” (vv. 15, 16c, 18a).

v. 16 Jesus briefly explained the topic of “(eternal) life ( )” (vv. 15, 16d) for the believers in Him during their lifetime (“world” – in Greek “kósmos” in vv. 16a, 17a, b, c, 19b) as a prophecy/promise in the form of a double correction²⁴⁸ (“not … but”) in verses 16c, d, 17a, c:

“(God) so loved ( ) the world

“that {He gave} the [only²⁴⁹] Son [ ] { }” (vv. 16b, 18c and John 1:14[, 18]; 1 John 4:9) for us –

that everyone/“all who believe in Him” (= Jesus – cf. vv. 15, 16c)

should “not perish

but have /eternal/ life / /”.

God’s declaration of love for us – the inhabitants of “the world” and His “children” – in verse 16a is not static or self-centred. God’s true “love” (cf. 14:31; 17:24, 26) and the “giver” of all good things is so great and deep that he is willing to “give” (in Greek “dídomɩ” in v. 16b) freely His own “only Son” (vv. 16b, 18c) for us as His gift/sacrifice for “the world” (vv. 16a, 17a, b, c, 19b).

v. 17: He continued His promise regarding Him as the “Son” (vv. 16b, 17a) “of God” (v. 18c) without alternative as follows:

For “( ) [ ] God /did/ (not) [sent] the Son into the world

… to condemn²⁵⁰ the world,

but … to save²⁵¹ the world through Him”.

The “world” – that means the human beings as God’s children then and nowadays – is “not to condemn … but” to “s a v e” (in Greek “sózo” in v. 17c) us “through” Jesus of Nazareth (cf. v. 17c and John 5:34; 10:9; 12:47). In this way, God’s love reaches out and draws others in and offers us the “new life” that He has brought for us. This God’s “giving” of His “Son” for “the world” respectively us is an “act of love”. This God’s action has filled the “sending” with a personal dimension like a father/mother – son/daughter-relationship. The purpose of His “sending” is the salvation through our S a v i o u r (in Greek “sotér” in 4:42) for “the world” and its inhabitants – you and I as well as all around “the world”.

+ The Consequences for the Believers and Non-Believers in the “Son of Man” (vv. 18–21²⁵²)

Jesus/the Fourth Evangelist differentiated the consequences for the believers (cf. vv. 16c, 18a) and “non-believers” (cf. v. 18b–c) because of their “works/deeds”²⁵³ (vv. 19d, 20c, 21b) with the help of a contrast:

v. 18: Jesus’ promise is that

everyone who “believes in Him” “is n o t condemned” – note the present tense in verse 18a. However, everyone who does “n o t believe /is/ ( ) condemned (already)” (cf. Mark 16:16) – verse 18b is in the centre of this verse –

“because he has n o t believed in the name of the only Son of God” – note the positive version in verse 16.

To “believe in” (vv. 16c, 18a) Jesus means to put our trust and confidence in Him that He – our Redeemer and Saviour – alone can “save” (v. 17c) the mankind in “the world” – us. The Fourth Gospel proclaims at its beginning (cf. John 1:7) and end (20:30–31), that the things are written that all may “believe” and through “believing” “have (eternal) life ( )” (vv. 15, 16d, 36a) “in” Jesus’ “name” (cf. 1:12; 2:23; 20:31). In view of the “believing in Jesus” the Fourth Gospel – so rich in characters – shows the range of possibilities through His disciples²⁵⁴ as a model on the one hand and “the Jews”²⁵⁵ as His opponents on the other hand. The point of view and purpose of the Fourth Gospel is the discernment: Either that one “believes in” Jesus or that one does “not believe in” Him. He is looking at the range of YES or NO to Jesus, here and now, and not later. So all believers in Him are going to be “saved” (cf. v. 17c) and “have everlasting life” (cf. vv. 15, 16d, 36a and 20:31): “Whoever hears my word and believes Him who sent me has eternal life and will not be condemned; He has crossed over from death to life” (5:24).

v. 19: The thought of “judgement”²⁵⁶ respectively “condemnation”²⁵⁷ (cf. vv. 17b, 18a, b) which is in the present tense appears in verses 19–21 again in combination with the symbol of “light” for “(eternal) life ( )” compared with “darkness”²⁵⁸ (v. 19c) as “evil”²⁵⁹ (v. 19d and Colossians 1:21). The believer in Jesus who is the “light” (cf. 1:9; 8:12b; 12:35–36, 46) loves “the light”²⁶⁰ (vv. 19b, c, 20a, b, 21a and 8:12c, e) as His daughters and “sons of light” (12:36 – note also Ephesians 5:8: “children of light”): “God is light; in Him there is no darkness at all” (1 John 1:5). According to the Nicene Creed we Christians pray and believe: “God from God, light from light, true God from true God, begotten not made …”

So “the light” itself stands for all possible decisions in favour of belief in Jesus Christ.

v. 21: Therefore the “children of light” do the “truth”²⁶¹ (cf. 1 John 1:6) and are in Jesus’ “light” as well as become the “light” on Jesus’ behalf on earth because of their “works/deeds” (cf. Matthew 25:34–40, 46b) in His Spirit.

v. 20: However, the “non-believer” who does “wicked”²⁶² things – note the (not-) doing of the “bad men” in Matthew 25:41–46a –

“loves the darkness” (cf. John 1:5; 8:12d; 12:46) and

“hates”²⁶³ the “light” (v. 20a and Job 24:13–17) – note the contrast of “love – hate” and “darkness – light” as the contrast between the “foolish” and “wise” virgins in John 25:2 and the “sheep” on “the right side” (+) and “goats” on “the left side” (–) in Matthew 25:33. This one will “not come into the light that (his) works/deeds ( )” (vv. 19d, 20c, 21b) will “not be exposed²⁶⁴” (cf. Ephesians 5:13).

2.2.5 First Setting as a Journey Note (vv. 22–24)

Who: Jesus, His disciples (v. 22), John the Baptist (v. 23)

Where: Jesus and His disciples in the Judean region (v. 22a) – John the Baptist in (the Samarian) “Aenon near Salim” (v. 23a)

When: ? – during the first year of Jesus’ public ministry

v. 22: After Nicodemus’ discussion with Jesus (cf. vv. 1–21), a typical Johannine phrase “metà taũta” (= “thus/so” – cf., for example, John 5:1, 14; 6:1; 7:1) in verse 22a introduces a general journey note – “Itinerar”²⁶⁵ (cf., for example, 4:3). The Fourth Evangelist relates that “Jesus” and “His disciples ( )” went “into the Judean land/countryside” (cf. 4:3; 7:3; 11:7 – 2:13–3:21, 22–36; 5:1–47; 7:2–10:39; 11:1–46, 47–53, 54, 55–12:50; 13:1–20:29²⁶⁶) where He spent some time “with them and He was baptizing²⁶⁷” (vv. 22c, 23d, 26f and 4:1–2) in Judea.

v. 23: He continues with the information about the place where “John” (in Greek “Ioánnes”) the Baptist (cf. vv. 23a, 24, 25, 26a, 27a and 1:6, 15, 19, 26, 28, 32, 35 , 40; 4:1; 5:33, 36; 10:40–41) “baptized” (cf. v. 22c) the people in Samaria: “in Aenon²⁶⁸ near Salim, because ( ) [ ] {there} [was] plenty of (water) { }”.

v. 24: The Fourth Evangelist comments that it was before the arrest of John the Baptist “in … prison²⁶⁹” (cf. Mark 1:14; 6:17; Matthew 4:12; 14:3; Luke 3:20).

2.2.6 John the Baptist and the Messiah (vv. 25–36)

- Second Setting (vv. 25–26a)

Who: John the Baptist (v. 26), his disciples (v. 25a), a Jew/some Jews

Where: “Aenon near Salim” (v. 23a)

When: before John the Baptist’s arrest (v. 24)

v. 25: The “disciples of John” the Baptist had an “issue, a discussion, debate” about the “purification”²⁷⁰ (cf. John 2:6) with “a Jew” respectively with some “Jews”²⁷¹.

- The Testimony of John the Baptist about himself and Jesus (vv. 26b–36)

+ The Question of John the Baptist’s Disciples (vv. 26)

In this context the “disciples of John” (v. 25) the Baptist asked their master:

“Rabbi” (cf. v. 2c), “He who was with you across the Jordan” (cf. 1:26–34),

“to whom you gave witness” – note the keyword “marturéo” in verses 11e, 26d, 28a, 32b –,

behold” (cf., for example, this imperative in 1:29, 36, 47), this one is baptizing” (cf. vv. 22c, 23d) – note the remark by the Fourth Evangelist in 4:2: “His disciples” – “and all are going to Him”. “The rivalry between” the disciples of John the Baptist and Jesus “may reflect the situation when the Gospel was written”²⁷² (cf. Acts 18:24–19:7)

+ John the Baptist’s Reflection on himself (vv. 27–30)

v. 27: John the Baptist introduces his answer like a thesis – note verse 30a–b as climax respectively synthesis – as follows: A “(man) cannot ( ) receive only what it is given him from Heaven” (cf. John 19:11 and Matthew 28:18).

v. 28: Therefore he declares with the help of a correction²⁷³ (“not … but”) his role/part regarding God’s incarnation and salvation in the world as a “forerunner”. For that he repeated/quoted his self-saying in John 1:20b, 30d:

“I am not the Christ”,

“but … (I am) sent ( ) before Him”.

v. 29: He explains his saying with the help of a parable of the relationship between a “friend” (= John the Baptist) and a “bridegroom”²⁷⁴ (= Jesus – cf. v. 29b, c – note the parables with an eschatological viewpoint in Mark 2:19–20; Matthew 9:15; 25:1, 5–6, 10; Luke 5:34–35; Revelation 18:23): “The image is that of the bridegroom’s best friend protectively keeping watch over the house of the bride (Israel), waiting to hear the approach of the bridegroom (Jesus) as he comes to take her to his home”²⁷⁵ (cf. vv. 26a, 30b). The Fourth Evangelist emphasizes the eschatological viewpoint of John the Baptist’s mission as a “joyful”²⁷⁶ “fulfilling”²⁷⁷ (cf. John 15:11; 16:21, 24; 17:13; 1 John 1:4; 2 John 12).

v. 30: John the Baptist, the “preparer” respectively the “forerunner” (cf. v. 28d and John 1:7–8, 23; Mark 1:2; Matthew 3:3; Luke 3:4) of Jesus, the “Son of Man” (v. 14b₂) and the “Christ” (v. 28c) as well as the “Son of God” (v. 18c – cf. vv. 35–36), concludes his reflection about himself as a contrast in the sense of a climax respectively synthesis:

“He” (= Jesus) “must” (cf. vv. 7c, 14b) “increase”²⁷⁸ (cf. Luke 1:80; 2:40), but

“I” (= John the Baptist) “/must/ decrease²⁷⁹”. In other words: With John the Baptist ends an era, however with Jesus begins a “new ‘divine’ era” – note the divine “must” (in Greek “deῖ”) in verse 30a.

The tradition of the Church/es – since the Church Fathers Ambrose (about 340–4^th April 397 A.D.) and Augustine (13^th November 354–28^th August 430 A.D.) – fixed the nativity of Jesus Christ on 24^th/25^th December in contrast to the feast of the nativity of John the Baptist on 24^th June in consideration of the solstice because after Christmas the days become longer again and the night/darkness becomes shorter and after the so-called Day of John the days become shorter and the nights become longer.

+ John the Baptist’s Theological Reflection on Jesus (vv. 31–36)

John the Baptist continues his answering with a theological reflection on Jesus (cf. vv. 31–36).

v. 31: He introduces his saying with a contrast of “earthly” human beings – everyone “from the earth” who “is from the earth and (speaks) /as one/ from the earth ( )” (cf. v. 12a and John 8:23; 1 Corinthians 15:47; 1 John 4:5) – and the “heavenly” one who “( ) comes (from above)” (in Greek “ánothen” in v. 31a[, d] – cf. v. 3c and John 8:23) respectively “from Heaven” (in Greek “ek toũ ouranoũ” in v. 31d – cf. v. 13b) without the mention of the name Jesus in verses 31–36.

v. 32: Then John the Baptist briefly describes the two possibilities of a relationship between the “divine witness²⁸⁰” who “has seen and heard” (cf. v. 11d) God (cf. vv. 34–35) and the human beings as a contrast: First, the troubled relationship between Jesus and everyone who “does not accept/receive²⁸¹ (His) testimony ( )” (cf. v. 11f) to God.

v. 33: However, the faithful people “accept/receive (His) testimony” – note the parallel with verse 32c – because “God (is) truthfully²⁸² ( )” (cf. 8:14, 26; 19:35; 21:24) – note the present tense – for them.

vv. 34–35: John the Baptist continues his saying with a description of the relationship of the divine “Son” (vv. 35a, 36a) and God, “the Father” (v. 35a) in “love” (v. 35a – cf. 16a–b) in verses 34–35 (cf., for example, 5:20; 10:17; 15:9; 17:26). The “inspirited” (in Greek “pneũma” in v. 34c and 6:63) and from God authorized (v. 35b: “to give” (in Greek “dídomɩ” in vv. 16b, 27c, 34c, 35b) “everything in [His] hand [ ]”) “transmitter”/“divine ambassador” “has sent” (v. 34a – cf. v. 17a and 7:16; 12:49; 14:24) from God to “speak” (v. 34b – cf. v. 31c) “the Word of God”²⁸³ (v. 34b – note the contrast with verse 31b–c) to the people(s) without “limit/measure”²⁸⁴.

v. 36: As in verse 15, John concludes His saying with a prophetical promise in a positive way:

Everyone who “believes in the Son has (eternal) life ( )” (in Greek “zoé[n]” in v. 36a, b and John 5:24; 6:40, 47; 10:10, 28; 11:25–26; 20:31; 1 John 5:12).

However, the prophecy warns the “non-believers” (cf. vv. 18b–20, 36b) in Jesus, God’s witness on earth, with the help of a correction²⁸⁵ (“not … but”):

Everyone who “rejects²⁸⁶ the Son shall not see life” (cf. 1 John 5:12),

“but the wrath” (cf. Matthew 3:7/Luke 3:7) “of God²⁸⁷ stays/remains on him” (in Greek “méno ep’ autón” in John 1:32c, 33d; 19:31).