John 3:21

John 3:21 . ὁ δὲ ποιῶν … “On the other hand, he who does the truth” … This is one of John’s comprehensive phrases which perhaps lose by definition. “To do the truth” is at any rate to live up to what one knows; to live an honest, conscientious life. John implies that men of this type are to be found where the light of Christ has not dawned: but when it dawns they hail it with joy. He that doeth the truth comes to the light that his deeds may be manifested, ὅτι ἐν θεῷ ἐστιν εἰργασμένα . Is ὅτι expressive of a fact or declarative of a reason? Must we translate “manifested, that they are,” etc., or “manifested, because they are,” etc.? The R.V[45] has “that” in the text, and “because” in the margin. Godet and Westcott prefer the former; Lücke, Meyer, Weiss and Weizsäcker the latter. It is not easy to decide between the two. On the whole, the latter interpretation is to be preferred. This clause gives the reason of the willingness shown by the man to have his deeds made manifest: and thus it balances the clause ἦν γὰρ πονηρὰ αὐτῶν τὰ ἔργα , which gives the reason for evil doers shunning the light. He who does the truth is not afraid of the light, but rather seeks increased light because his deeds have been done ἐν θεῷ ; that is, he has not been separated from God by them, but has done what he has done because he conceived that to be the will of God.

Where such light as exists has been conscientiously used, more is sought, and welcomed when it comes. “Plato was like a man shut into a vault, running hither and thither, with his poor flickering Taper, agonizing to get forthe, and holding himself in readinesse to make a spring forward the moment a door should open. But it never did. ‘Not manie wise are called.’ He had clomb a Hill in the Darke, and stood calling to his companions below, ‘Come on, come on, this way lies the East: I am avised we shall see the sun rise anon’. But they never did. What a Christian he would have made. Ah! he is one now. He and Socrates, the veil long removed from their eyes, are sitting at Jesus’ feet. Sancte Socrates, ora pro nobis” (Erasmus to More in Sir T. More’s Household ). Holtzmann quotes from Hausrath: “As a magnet attracts the metal while the dead stone lies unmoved: so are the children of God drawn by the Logos and come to the Light”. Cf. chap. John 18:37 . [45] Revised Version.

Doeth the truth (ποιῶν τὴν ἀλήθειαν) The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). 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 (πράσσων); doeth truth (ποιῶν). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν, to negotiate a peace. So Demosthenes: "He will do (πράξει) these things, and will accomplish them (ποιήσει)." In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις, deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19.

Bengel says: "Evil is restless: it is busier than truth." In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. Cometh to In contrast with hateth (John 3:20). 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.

21. doeth truth—whose only object in life is to be and do what will bear the light. Therefore he loves and "comes to the light," that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile."

Truth here is put for true things. He who purposeth, designeth, and acteth nothing but what is just, and holy, and good, and what is consonant to the will of God; he is not afraid to bring his notions and actions to the test of the Divine rule, published by him who is the true Light. For he desires that what he doth may be made manifest , both to himself and others, that they are wrought in, with, or according to, by, or through God (for the particle en, here used, is used in all these senses, 1 Corinthians 7:39 Revelation 14:13 ). Those works are said to be wrought in, with, by, or through God, which tend to the honour and glory of God as their end, and flow from him as their cause, which are done with his strength and assistance, and for his honour and glory.

21 . doeth truth ] Or, as in 1 John 1:6 , doeth the truth , the opposite of ‘doing’ or ‘making a lie,’ Revelation 21:27 ; Revelation 22:15 . It is moral rather than intellectual truth that is meant. To ‘do the truth’ is to do that which is true to the moral law (comp. John 8:32 ), that which has true moral worth, as opposed to ‘practising worthless things.’ In 1 Corinthians 13:6 we have a similar antithesis: ‘rejoicing with the truth ’ is opposed to ‘rejoicing in iniquity .’ that his deeds may be made manifest ] ‘His’ is emphatic, ‘ his deeds’ as opposed to those of him that doeth evil. ‘Be made manifest’ balances ‘be reproved.’ The one fears to be convicted; the other courts the light, not for self-glorification, but as loving that to which he feels his works are akin. See on John 1:31 . wrought in God ] Better, have been wrought in God . This is his reason for wishing them to be made manifest; it is a manifestation of something divine. The Greek for ‘ that they are’ may mean ‘ because they are.’ These three verses (19–21) shew that before the Incarnation there were two classes of men in the world; a majority of evil-doers, whose antecedents led them to shun the Messiah; and a small minority of righteous, whose antecedents led them to welcome the Messiah. They had been given to Him by the Father ( John 6:37 , John 17:6 ); they recognised His teaching as of God, because they desired to do God’s will ( John 7:17 ).

John 3:21 . Ὁ ποιῶν , who does ) Ποιεῖν is often used of continuous zeal; as with the Latins, mercaturam facere , etc.— φανερωθῇ , may be made manifest ) Even Nicodemus subsequently acted more openly .— ἔργα — εἰργασμένα ) Words akin [conjugate].— ἐν Θεῷ , in God ) in the light, by the virtue [the power] and love of Him, from whom cometh all truth .

(21) He that doeth truth is opposed to “him that practiseth evil.” With fixed purpose he doeth not that which is evil or worthless, but that which, when every veil by which it is hidden from himself or others is removed, remains morally true. Regarding truth as the work of life, he cometh to the light, and though for him too it will be a revelation of sins and errors, and deeds of shame, he hates them the moment he knows them, cuts them from his life at whatever cost, and carries his whole being to the light that it may become really true, and that its true works may be made manifest. He will hate the darkness, for he can have nothing to conceal in it. He will love the light, for everything which it reproves he reproves too, and every ray he can gather from it becomes part of the truth which is his life-work. For the remarkable expression “to do the truth,” which, with its opposite “to do a lie” ( John 8:44 ; Revelation 21:27 ; Revelation 22:15 ), is common in Rabbinic writers, comp. Job 13:4 , and 1John 1:6 ; and for “walking in truth,” comp. 2John 1:4 , and 3John 1:3-4 . In 1Corinthians 13:6 , “truth” is opposed to “iniquity.” That they are wrought in God.—Perhaps better, because they are wrought in God. This is the reason of their being made manifest in the light revealed in the person of Christ. However full the light which had guided men’s steps had been, it was still part of the true Light which lighteth every man, and must lead to Him.

Every work wrought in God had already bound them in union with Him, and prepared them to receive Him. That Light was in the world, in the Law and Prophets of the Old Testament Scriptures (Matthew 5:17), in the witness of things invisible ever borne by the things that are made (Romans 1:20), in the law written upon the hearts of men (Romans 2:14-15). As before (John 3:19), these words are general, but we may not exclude from them a special meaning. He who spoke them warrants our applying them to characters, like the true Nathanael, in whom there is no guile (John 1:47); like the rock-man Peter (John 1:42); like the witness John (Matthew 11:11). Some ground was good when the Sower went forth to sow. Two thoughts are suggested to us at the close of this first discourse. One is, that the writer, with perfect naturalness, says nothing of the effect on Nicodemus, but leaves the after-glimpses to tell their own tale. (See John 7:50; John 19:39.) The other is, that we have come upon teaching distinct in style and matter from that of the earlier Gospels. On this see Excursus D: The Discourses in St. John’s Gospel.