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  • PARALLEL BIBLE - John 3:21

    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36




    King James Bible - John 3:21

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

    World English Bible

    But he who does the truth comes to the
    light, that his works may be revealed, that they have been done in God."

    Douay-Rheims - John 3:21

    But he that doth truth, cometh to the
    light, that his works may be made manifest, because they are done in God.

    Webster's Bible Translation

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

    Greek Textus Receptus

    3588 T-NSM δε 1161 CONJ ποιων 4160 5723 V-PAP-NSM την 3588 T-ASF αληθειαν 225 N-ASF ερχεται 2064 5736 V-PNI-3S προς 4314 PREP το 3588 T-ASN φως 5457 N-ASN ινα 2443 CONJ φανερωθη 5319 5686 V-APS-3S αυτου 846 P-GSM τα 3588 T-NPN εργα 2041 N-NPN οτι 3754 CONJ εν 1722 PREP θεω 2316 N-DSM εστιν 2076 5748 V-PXI-3S ειργασμενα 2038 5772 V-RPP-NPN

    Treasury of Scriptural Knowledge

    VERSE (21) -
    Joh 1:47; 5:39 Ps 1:1-3; 119:80,105; 139:23,24 Isa 8:20 Ac 17:11,12

    SEV Biblia, Chapter 3:21

    Mas el que obra verdad, viene a la luz, para que sus obras sean manifestadas que son hechas en Dios.

    Clarke's Bible Commentary - John 3:21

    Verse 21.
    Wrought in God.] In his presence, and through his assistance.

    This is the end of our Lord's discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, chap. vii. 50, and, with Joseph of Arimathea, gave him an honourable funeral, chap. xix. 39, when all his bosom friends had deserted him. See Dodd.

    John Gill's Bible Commentary

    Ver. 21. But he that doth truth , etc.] That which is true, right and good: he whose work is just, as the Ethiopic version renders it; or, he that does that which is right, so the Persic; that which is according to the will of God, and from a principle of love to him, and with a view to his glory: cometh to the light ; to Christ, and to his word, and ordinances: that his deeds may be made manifest ; being brought to the light, to the test, and standard, whether they, are right, or wrong; and that it may appear, that they are wrought in God ; or by God; by his assistance, and gracious influence, without which men can do nothing; for it is God that works in them both to will and to do: or, according to God, as others render it; according to the will of God, both for matter and manner: or for God, as the Ethiopic version renders it; for the glory of God, which ought to be the aim, and end of every action. The Persic version reads the whole thus, that the work which is between God and him may be known; that such deeds may be discovered, which are only known to God and himself.

    Matthew Henry Commentary

    Verses 1-8 -
    Nicodemus was afraid, or ashamed to be seen with Christ, therefore cam in the night. When religion is out of fashion, there are man Nicodemites. But though he came by night, Jesus bid him welcome, an hereby taught us to encourage good beginnings, although weak. An though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler but about the concerns of his own soul and its salvation, and went a once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived muc amiss, or to little purpose. We must have a new nature, new principles new affections, new aims. By our first birth we were corrupt, shapen i sin; therefore we must be made new creatures. No stronger expressio could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we wer before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means tha something is done in us, and for us, which we cannot do for ourselves Something is wrong, whereby such a life begins as shall last for ever We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemu misunderstood, as if there had been no other way of regenerating an new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of ou own, but by the power of the blessed Spirit. We are shapen in iniquity which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall no think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is als probable that Christ had reference to the ordinance of baptism. No that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same wor signifies both the wind and the Spirit. The wind bloweth where i listeth for us; God directs it. The Spirit sends his influences where and when, on whom, and in what measure and degree, he pleases. Thoug the causes are hidden, the effects are plain, when the soul is brough to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it no clearer to Nicodemus. Thus the things of the Spirit of God ar foolishness to the natural man. Many think that cannot be proved, whic they cannot believe. Christ's discourse of gospel truths, very #(11-13), shows the folly of those who make these things strange unt them; and it recommends us to search them out. Jesus Christ is ever way able to reveal the will of God to us; for he came down from heaven and yet is in heaven. We have here a notice of Christ's two distinc natures in one person, so that while he is the Son of man, yet he is in heaven. God is the "HE THAT IS," and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, a the children of Israel, stung with fiery serpents, were cured and live by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, as damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set fort to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receiv Christ upon his own terms, their ruin is upon their own heads. He ha said, Look and be saved, look and live; lift up the eyes of your fait to Christ crucified. And until we have grace to do this, we shall no be cured, but still are wounded with the stings of Satan, and in dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good new indeed. Here is God's love in giving his Son for the world. God s loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the grea gospel duty, to believe in Jesus Christ. God having given him to be ou Prophet, Priest, and King, we must give up ourselves to be ruled, an taught, and saved by him. And here is the great gospel benefit, tha whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself and so saving it. It could not be saved, but through him; there is n salvation in any other. From all this is shown the happiness of tru believers; he that believeth in Christ is not condemned. Though he ha been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to sav us, that was dearest to himself; and shall he not be dearest to us? Ho great is the misery of unbelievers! they are condemned already; whic speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is als a condemnation grounded on their former guilt; they are open to the la for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form Read also the doom of those that would not know Christ. Sinful work are works of darkness. The wicked world keep as far from this light a they can, lest their deeds should be reproved. Christ is hated, becaus sin is loved. If they had not hated saving knowledge, they would no sit down contentedly in condemning ignorance. On the other hand renewed hearts bid this light welcome. A good man acts truly an sincerely in all he does. He desires to know what the will of God is and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is she abroad in his heart by the Holy Ghost, and is become the commandin principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God but when his doubts are done away, when he sees the righteous groun whereon this forgiveness is built, he rests on it as his own, and i united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world i very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we ar not born again? if after a few mornings and evenings spent i unthinking mirth, carnal pleasure, and riot, we die in our sins, an lie down in sorrow? What does it signify though we are well able to ac our parts in life, in every other respect, if at last we hear from the Supreme Judge, "Depart from me, I know you not, ye workers of iniquity?"

    Greek Textus Receptus

    3588 T-NSM δε 1161 CONJ ποιων 4160 5723 V-PAP-NSM την 3588 T-ASF αληθειαν 225 N-ASF ερχεται 2064 5736 V-PNI-3S προς 4314 PREP το 3588 T-ASN φως 5457 N-ASN ινα 2443 CONJ φανερωθη 5319 5686 V-APS-3S αυτου 846 P-GSM τα 3588 T-NPN εργα 2041 N-NPN οτι 3754 CONJ εν 1722 PREP θεω 2316 N-DSM εστιν 2076 5748 V-PXI-3S ειργασμενα 2038 5772 V-RPP-NPN

    Vincent's NT Word Studies

    21. Doeth the
    truth (poiwn thn alhqeian). The phrase occurs only here and in 1 John i. 6. Note the contrasted phrase, doeth evil (ver. 20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and "including in a supreme unity all right deeds." There is also to be noted the different words for doing in these two verses: doeth evil (prasswn); doeth truth (poiwn). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Prasswn is the practice, while poiwn may be the doing once for all. Thus poiein is to conclude a peace: prassein, to negotiate a peace. So Demosthenes: "He will do (praxei) these things, and will accomplish them (poihsei)." In the New Testament a tendency is observable to use poiein in a good sense, and prasswin in an evil sense. Compare the kindred word praxiv, deed or work, which occurs six times, and in four out of the six of evil doing (Matt. xvi. 27; Luke xxiii. 51; Acts xix. 18; Rom. viii. 13; xii. 14; Col. iii. 9). With this passage compare especially v. 29, where the two verbs are used with the two nouns as here. Also, Rom. vii. 15, 19. Bengel says: "Evil is restless: it is busier than truth." In Rom. i. 32; ii. 3, both verbs are used of doing evil, but still with a distinction in that prassw is the more comprehensive term, designating the pursuit of evil as the aim of the activity.

    21. Cometh to. In contrast with hateth (ver. 20). His love of the light is shown by his seeking it.

    In God. The element of holy action. Notice the perfect tense, have been wrought (as Rev.) and abide.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36


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