EXEGESIS OF JOHN 3:16-21

Presented to
Dr. Leo Percer
Of Liberty Baptist Theological Seminary
Lynchburg, VA

In Partial Fulfillment
Of the Requirements for
NGRK 506-D02
Greek Tools

By
Ryan Sebastian
Lynchburg Virginia
August 22, 2010
 i

TABLE OF CONTENTS

LIST OF ABBREVIATIONSiii

1. INTRODUCTION 1

2. DATE WHEN THE GOSPEL WAS WRITTEN 1

Before A.D. 70 1

Between A.D. 80 and A.D. 100 2

3. AUTHOR 2

Internal Evidence 2

External Evidence 3

4. COMMENTARY 4

Verse 16 4

Verse 17 6

Verse 18 7

Verse 19 8

Verse 20 9

Verse 21 10

5. THEOLOGICAL POINTS 11

Christology 12
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Soteriology 12

6. APPLICATIONS 13

7. CONCLUSION 14

APPENDIX A16

APPENDIX B 19

BIBLIOGRAPHY 21
 iii

LIST OF ABREVIATIONS

QS Quamran Scrolls

NASB New American Standard Bible

NKJV New King James Version

NIV New International Version

NLT New Living Translation

Rom. Romans

Eph. Ephesians

Deut. Deuteronomy

Heb. Hebrews

Ps. Psalms

Lev. Leviticus

Gen. Genesis

1 Jn. 1 John

Matt. Matthew

2 Cor. 2 Corinthians

Rev. Revelation
 iv

1 Pet. 1 Peter

Tit. Titus

Ac. Acts

Jn. John

Lk. Luke

Mk. Mark
 INTRODUCTION

The Gospel of John is rooted in the concept of salvation and the means of obtaining it.

The passage of John 3:16-21 falls in the overall context of chapter 3. The chapter begins with

the story of Nicodemus and contains the first of the extensive theological discourses of Jesus.1

John pursues the aspiration of showing that Jesus is the Christ and the Son of God.2 The passage

of John3:16-21 reveals the means of obtaining salvation and reveals why some do not accept the

free gift of salvation. A deep examination of this passage is crucial to the understanding of the

concept of salvation.

DATE WHEN THE GOSPEL WAS WRITTEN

For years scholars have debated the scripting of the Gospel of John. Two main opinions

exist about the dates. Some scholars believe that the Gospel was written pre-A.D. 70 and others

believe that it was written between A.D. 80 and A.D. 100.3

Before A.D. 70

According to some scholars, the Gospel of John was scripted prior to the destruction of

the Temple, which occurred in A.D. 70. The Gospel of John is not one of the Synoptic Gospels

and therefore did need the collection of them to be written. This helps to support that the Gospel

1
Gerald L. Borchert, John 1-11, The New American Commentary (Nashville: Broadman and Holman
Publishers, 1996), 169.
2
Leon Morris, The Gospel According to John, The New International Commentary on the New Testament
(Grand Rapids: William B. Eerdman’s Publishing Company, 1995), 185.
3
Rodney A. Whiacare, John, The IVP New Testament Commentary Series, vol. 4, ed, Grant R. Osborne
(Downers Grove: Inter Varsity Press, 1999), 25.

1
 2

was written at an earlier date. This Gospel expresses many features of an Israel prior to A.D 70.

For example, John mentions that the temple, thus suggesting an earlier date. Also, the Gospel

does not give an apparent indication that the temple was destroyed.4

Between A.D. 80 and A.D. 100

Most biblical scholars hold to the position that the Gospel of John was written after A.D.

70. The historical outlining of Judaism and Johannine Christianity helps to support this date.

When looking at the Gospel, John seems to imply a separation between the Church and

synagogue. When looking at John more in depth (9:22; 12:42; 16:2), it seems to imply that

Christians were being put out of the synagogue. Many scholars believe that the pinnacle

moments of separation were part of the liturgy of the synagogue, which is called the Twelfth

Benediction. This liturgy cursed any heretics of the Jewish faith. It is believed that Christians

were targeted by this prayer, which ultimately resulted in their banishment from the synagogue.

The Twelfth Benediction was most likely constructed in the A.D. 80s or even later.5

AUTHOR

Internal Evidence

Many scholars reject to the authorship of John the son of Zebedee. In response, one must

search the internal evidence of the authorship of the Gospel of John to its fullest. Does the

evidence conclude that the author was not an early disciple of Jesus Christ? This is the question

that scholars and Christians in general need to ask themselves when examining this Gospel.
4
Ibid., 25.
5
Whiacare, 25.
 3

Important evidence of this is that the Gospel of John does not have any of the Synoptic

stories the son of Zebedee was present. This is not a dogmatic piece of evidence, but it does

make the scholar ponder on this silent argument. 6 There must be clarification to determine if

John the son of Zebedee and the “unnamed disciple” are the same or separate. The Johnnine

community held the “unnamed disciple” above all.

When looking closely at the Gospel of John one can conclude that the author is regarded

by the public as an authoritative source of the message of Jesus Christ (19:35; 21:24). The

specific verses note (John 19:35; 21:24) a clear reference to the third person. You can find

phrases such as “he who saw” (ho eroakos), “his testimony” (autou martyria), and “we know”

(oidamen). These phrases extend the argument that others were involved in authenticating the

author. Gerald L. Borchert has noted that the Gospel of John was a written testimony that

replaced the oral testimony of John after his death. The recipients are believed to be the

churches that also received the epistles of John.

External Evidence

When examining any book of the Bible one must look to external evidence just as much

as the internal. External evidence is evidence that consists outside the book being examined.

This can be writings of other church fathers or other documents referencing to the author of the

book.

Scholars, such as George Beasley-Murray, consider Irenaeus as the most essential

witness of the early church in reference to the authorship of the Gospel of John. Irenaeus was

the bishop of Lyons in the second century. “He wrote: ‘John, the disciple of the Lord, who

6
Borchert, 84.
 4

leaned on his breast, also published the gospel while living at Ephesus in Asia.’”7 Irenaeus has

also noted that Ephesus “was founded by Paul and John lived there til the time of Trajan.”8

Another piece of considerable evidence is a statement made by Clement of Alexandria.

He stated concerning the Gospel: “Last of all John, perceiving that the bodily facts had been

made plain in the spiritual gospel.”9 Clement has also noted that John went to Ephesus after the

death of Domitian. During this time, John went around appointing bishops and strengthening the

surrounding churches. 10

COMMENTARY

Verse 16

It is quite interesting that the Greek phrase “to&n uivo&n” has been translated as “His

only” in NASB and “one and only” in the NIV and NLT when it actually means “His Son.” The

word “monogenh” (monogenēs) is translated as “begotten one” in the NASB, but translated as

“His one and only Son” in the NIV and NLT. “Begotten” is translated from the word

“monogenh” (monogenēs), which means “only born or only begotten in respect of peculiar

generation.” This word can be found in Jn. 1:14, Lk. 7:12, and many others.11

7
George R. Beasley-Murray, John, Word Biblical Commentary, vol. 36, ed. Bruce M. Metzger (Nashville:
Tomas Nelson Publishers, 1999), lxvi.
8
Ibid.
9
Ibid.
10
Ibid.
11
Wesley J. Perschbacher, The New Analytical Greek Lexicon (Peabody: Hendrickson Publishers, 1990),
279.
 5

A very powerful word in this verse is “love.” It is derived from the word “ajgapajw”

(agapaō), which means “to love; in the New Testament usually active love of God for his Son

and His people, and the active love his people are to have for God, each other, and even

enemies.” You can find an example in Revelation 12:11.12 This word is used in the aorist tense

(hjgavphsen), which expresses that God’s love is in action.13 God’s love is an conditional love

that meets no bounds.

The term “world” is connected with God’s love. It is translated from the word “kojsmox”

(kosmos), which means “world, earth, world system, whole universe, or adornment.” In the

context of this verse it means the world is a structure divergence to God.”14 How can one receive

salvation? It is through the word “believe.” This term is derived from the word “pioteujw”

(pisteuō), which means “to believe, to put one’s faith in, trust, with and implication that actions

based on that trust may follow or entrust.”15 God gave His Son for the world; man in return,

must choose to believe.

When examining the verbs for “loved” (egapesen) and “gave” (edoken) one must come to

the conclusion that these two verbs articulate the genuine self-giving nature of God. He sent

(apesteilen) His “only Son” (monogenous huiou) to die for the sins of man. Borchert has noted

that this verse is open to interpretation of who receives salvation. The Calvinist will focus on

12
James Strong, The Strongest Strong’s Exhaustive Concordance of The Bible (Grand Rapids: Zondervan,
2001), 1475.
13
Hendrickson, 139.
14
Strong, 1511.
15
Ibid., 1524.
 6

“God” in loving the world by the giving of his Son. In contrast, the Arminian choose to focus on

the word “whoever” to support human freedom and decision making concerning salvation.16

The entire Gospel message is surrounded by John 3:16. God does not just express His

love to a certain group of individuals, but to the entire world. His love is not stagnant or even

self-centered, but reaches out to the world and gathers people to Himself. This verse describes

the pattern of God’s true love, which is sacrificial. True sacrificial love connotes itself without

the guarantee that the love will be acknowledged or returned. This is expressed in Rom. 5:8,

“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us

(NIV).”17 The verbs for “loved” (egapesen) and “gave” (edoken) here articulate the authentic

self-giving character of God in having “sent” (apesteilen) his “only Son” (monogenous huiou) on

a mission into the world.18

Verse 17

Again the word “world” appears in verse 17. It still is derived from the word “kojsmox”,

which mean “world, earth, world system, whole universe or adornment.19 When examining this

verse, one should pay close attention to the term “judge.” It comes from the word “krivnh/”

(krine), which means “to separate, to make a distinction between, or to exercise judgment

upon.”20 The difference in this verse is that “krivnh” is in the subjunctive mood. It is introduced

16
Borchert, 183.
17
Bruce B. Barton and Phillip W. Comfort, David R. Veerman, and Neil Wilson, John, Life Application
Commentary (Carol Stream: Tyndale House Publishers, 1993), 63.
18
Borchert, 183.
19
Strong, 1511.
20
Perschbacher, 248.
 7

with the word “i@na,” which is used in statements of purpose.21 Jesus’ purpose was not to judge

man, for man is already judged.

The most important word is “saved.” It is translated from the word “syjzw” (sōzō),

which means “to save, rescue, and deliver; to heal; by extension: to be in right relationship with

God.”22 Some people will be condemned as the product of Christ’s coming into the world (v.

19); however, Jesus came to this world not to condemn this world, but to save it. His purpose

was to offer salvation to all humanity.23

Verse 18

The world “believes” (pisteuō) again appears in verse 18 and has the connotation of one

putting their trust or faith in something.24 “Judge” is derived from the word “krijnetai/”

(krinetai), which means “to separate, to make a distinction between, or to exercise judgment

upon.” This verb is in the perfect indicative which indicates that the weight is on the ensuing

condition of the action.25 Human choice is so vital in this Gospel because it is the abrupt

character of judgment and condemnation. Judgment is not presiding in the future that calms the

non-Christian into comfort. In this Gospel, the apostle John clarifies that the judgment has

“already” (ede) presided on the nonbeliever. The thought is not the possibility of judgment, but

the need of evasion of an already real judgment.26

21
William D. Mounce, Greek for The Rest of Us: Mastering Bible Study Without Mastering Biblical
Languages (Grand Rapids: Zondervan, 2003), 187.
22
Strong, 1535.
23
Morris, 205.
24
James Strong, The Strongest Strong’s Exhaustive Concordance of the Bible, 1524.
25
Mounce, 163.
26
Borchert, 185.
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Verse 19

This verse is in the past tense, and indicates that their judgment has been laid. “Men

loved darkness and their deeds were evil.”27 The word “loved” appears again in verse 19. It

continues to have the same interpretational meaning as verse 16.28 The term “Light” first appears

in verse 19 and is translated from the word “yw`x”, which means “light; daylight; firelight.” The

world “Light” in this verse translates as “the light of Divine truth, spiritual illumination.29 The

word “world” also appears again in verse 19. Here John describes a system that is in opposition

to God.30

Hating, darkness, and practicing evil are all set against the light, which is living by the

truth and the works that are performed through God. It has been noted by some commentary

writers such as Gerald Borchert, that the contrast between light and darkness is parallel to the

ethical dualism of the Dead Sea Scrolls. Here there was a distinction assessed between the sons

of light and the sons of darkness (QS). According to the Apostle John, those who were of

darkness were children of the devil, who is the prince (archon) of this world (Jn. 8:44; 12:31).31

When examining John 3:19 one can conclude that those who fear disclosure from the

“Light” are those who are doing evil in this world. In Eph. 5:13-14 it states, “But all things that

are exposed are made manifest by the light, for whatever makes manifest is light. Therefore He

says: ‘Awake, you who sleep, Arise from the dead, And Christ will give you light (NKJV).’”

27
J. Ramsey Michaels, John, New International Biblical Commentary, vol. 4 (Peabody: Hendrickson
Publishers, 1989), 62.
28
Strong, 1475.
29
Ibid., 1541.
30
Ibid., 1511.
31
Borchert, 186.
 9

The evil deeds of man are exposed by the light. In contrast, people who strive to do evil must do

it in the dark, so they cannot be caught in their actions. The non-believer and believer alike do

not want their lives exposed to God’s light due to fear of what will be discovered or what the

burden the “light” places on them. The evildoer does not predominantly want to be changed.

One should not be taken by surprise when a non-believer is threatened by a believer’s aspiration

to obey God. The children of God must continue to pray that non-believers will come to see how

much better it is to live a life engulfed in God’s light rather than the darkness of Satan.32

Verse 20

In verse 20 the NLT states that the people’s “sins” will be exposed, but the NASB and the

NIV use the term “deeds.” The terminology use of “sin” is a harsher and more accurate term

than “deeds.” Sin is a more precise representation of man’s disobedience to God.

The term “Light” again appears in verse 20. As stated before “Light” is translated from

the word “yw`x” (phōs) and continues the same meaning from previous verses.33 “Reproved”

comes from the word “ejlevgcw” (elegchō), which means to expose; to rebuke, refute, show

fault; to convince, convict.” In the context of this verse it means “to detect, lay bare, or

expose.”34

For man to come to the light implies to have one’s darkness revealed for what it truly is

and rebuked for what it is as well. No one prefers this uncomfortable process, especially

unrelenting wrongdoing. The apprehension of constructive admonition keeps men away from

the light. The moral center is the product of much unbelief.35

32
Barton, 65-66.
33
Strong, 1541.
34
Ibid., 1495.
35
Morris, 207.
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Verse 21

“Practices” is derived from the word “poiejw” (poieō), which means to be devoted to,

follow, or practice.” This word is complex and can be translated in several forms.36 The term

“truth” is connected to the term “practice.” It is translated from the word “ajlhvqeia,” which

means “truth, truthfulness; corresponding to reality.” In the context of this verse it means

“practice in accordance with Gospel truth.”37 “Practicing the truth” refers to one who is in a

correct relationship with God. The term “Light” appears again and still has the connotation of

“the light of Divine truth, spiritual illumination.”38 A very important word for a complete

translation of this verse is the term “manifested.” It is derived from the word “fanerovw”

(phaneroō), which means to appear, be disclosed, displayed, or revealed.”39 The light manifests

the deeds of the righteous man as coming from God.

The essential component that connects verse 19 and 21 is the term krijsix, which is

translated “judgment.” This term is used for separation and condemnation form Jesus, the

“Light.” He has come to this world, which is dark and evil, to bring the hope of salvation. When

man comes to the light, they have a choice to make. They can choose to move toward it or away

from it. Those that move towards the light, move towards salvation. The latter depart from the

light into everlasting damnation.40

36
Ibid., 1525.
37
Ibid., 1477.
38
Ibid., 1541.
39
Ibid., 1539.
40
Beasley-Murray, 51.
 11

THEOLOGICAL POINTS

When one interprets a passage of Scripture, it does not mean misrepresentation of the

facts. The Gospel of John is an interpretative manuscript. When examining the book of John,

one can find that there is a lot of material that is excluded in the Synoptic Gospels and some that

are similar. If one does not concur with John’s viewpoint of Jesus, then most of the book would

be disputed. In contrast, if John is correct, then the Word was undeniably made flesh and dwelt

among man. If this is the case, then the Gospel of John is of the highest importance for the

fullest illumination of the truth.41

Christology

There are many ways that Jesus Christ was described in the Gospel of John. He was

described as The Word, Son of God, a prophet, The Messiah, King of Israel, and many others.42

George R. Beasley-Murray noted that most scholars recognize rudiments of Christology in the

Gospel of John pertaining to a last name notion. The phrase “the Son of God” is an example.

The ending of the phrase “of God” describes “the Son.”

An interesting aspect of the donation of “the Son” in the Gospel of John is the close

connection with the phrase “the Son of Man.” This aspect foreshadows the Synoptic Gospels, but

in the Gospel of John the task of “the Son” aligns with the functions of the “Son of Man.” In

John 1:51, it proclaims the intercession of the redemptive power of heaven through the “Son of

Man.” Also, John 12:31 states the discourse of Jesus before the High Priest, which can also be

located in Mark 14:62. All of this indicates that the acts of the “Son of Man” are the works of

41
Morris, 35.
42
Beasley-Murray, lxxxi.
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God through Him. Therefore, the union with the Father is stressed. It is stressed in correlation

to “the Son” in John 10:30 and in correlation to the “Son of Man” in John 8:28.43

Soteriology

The well-known statement of John 3:16 connects the manifestation of the Son of God

with His death for the salvation of the world. When examining this verse one can determine that

His sending was “soteriologically determined.”44 In the Gospel of John, the phrase “lifting up”

corresponds with the death of the Son of Man. “It is the supreme moment of His obedience

which reconciles the world to God and is one with the Resurrection which brings life to the

world.” 45 The phrase “lifting up,” when in reference to the Son of Man, involves the judgment

of this godless world that refuses the “light” of God (John 3:16-21). The stress of this Gospel is

liberation from sin and eternal death (John 3:14-16).

APPLICATIONS

Sacrificial love is sagacious in looking for ways to congregate the desires of those who

are loved. In relation to God, the sacrificial love was infinitely practical. It went out to save

those who had no hope of salvation for themselves. God’s sacrifice was dearly paid to save the

world. The phrase “He gave His only begotten Son” constitutes the greatest price that God could

43
Ibid., lxxxiii.
44
Ibid., lxxxiv.
45
Ibid.
 13

pay. The Greek term “monogenh” (monogene), which is translated into “only begotten,” asserts

Jesus’ exceptional value and placement as God’s only Son.

The offer of salvation is to whoever believes. To believe in Jesus Christ is greater that an

intellectual acknowledgement. Believing means putting trust and assurance in Jesus Christ that

He alone can save the unbeliever. Jesus paid the price for man’s sin and acknowledged mans

punishment in order that humanity would not perish. The word “perish” does not describe a

physical death, rather, it invokes, a “spiritual death,” which is eternity apart from God in Hell.

Everlasting life with God is offered to those who believe in Jesus Christ. 46

In John 3:19, to do what is true means to come to Jesus Christ, which is the light. The

Christian’s life will clearly exemplify the light in every aspect if the Christian is truly living in

the light of Jesus. Christ living in the believer allows the believer to withstand exposure to the

brightest light because the believer’s deeds will be honest and pure. More clarification of this

can be found in 1 John 1:5-7.47

God does not divulge everything concerning man that requires change immediately. As

the life of the believer or the non-believer moves towards God’s light, they become engulfed in

His presence. The Christian and non-Christian become more aware of sin and to the benefits of

being in the light of God. This can be compared to a dark room full of people. When the light

comes on, it takes time for everyone’s eyes to grow familiar to seeing with the light on. The

Holy Spirit makes the believer sensitive to sin and causes a desire for continual repentance.48
46
Barton, 63.
47
1 John 1:5-7, This is the message we have heard from Him and announce to you, that God is Light, and
in Him there is no darkness at all. If we say that we have fellowship with Him and yet walk in the darkness, we lie
and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one
another, and the blood of Jesus His Son cleanses us from all sin (NASB).
48
John 16:7-11, “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the
Helper will not come to you; but if I go, I will send Him to you.  “And He, when He comes, will convict the world
concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me; and concerning
righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of
 14

Once the unbeliever is in the light of God, they must fight against temptation and study the light

of His Word.49

CONCLUSION

The examination of John 3:16-21 is an essential part of the Christian faith. One cannot

truly understand the sacrificial love of God and how to obtain salvation without a proper

understanding of this passage. This passage expresses the reasoning why some choose to stay in

their unbelief and sinful nature. The non-believer and believer alike are afraid of the

illumination of sin that is revealed by the “Light,” which is Jesus Christ. John 3:16-21 is the

Gospel in a few verses. It is the responsibility of the Christian to manifest the message of this

passage to all non-believers.

this world has been judged (NASB).

49
Barton, 66.
 APPENDIX A

Introduction

JOHN 3:16 (The basis of Salvation)

1) He so loved the World

a) God so loved! (Deut. 33: 27, Heb. 6: 17, 18, Job 34: 21, Ps. 139, Lev. 11: 44, Gen. 1,2).

b) Illustration: Compare the love of a father for a child

2) Who did He love?

a) "For God so loved “the world”

b) The "world" (kosmos) is not the world John said to "love not," (I Jn. 2: 15,).

c) The immensity of God’s love for man is seen in the entire unworthiness of man to be a

receiver of God’s love.

d) Illustration: Rom. 5: 8. [Christ died for the ungodly (vs. 6)]

3) The degree of God’s love

a) The love (agapao) of God is unselfish and seeks the well-being of the ones He loves.

Therefore, "he gave" sacrificially.

i) God loved us so much that he gave his "only begotten Son."

b) Jesus was unique

i) Only begotten derives from the Geek word monogenes, which means one of a kind.

ii) God sacrificed His only begotten Son for sinful humanity.

4) …that whoever believes in Him shall not perish…

a) "Perish" can be considered an antonym for "everlasting life."

b) The phrase "shall not perish (me apoletai) is literally translated "may not perish."

16
 17

5) Positive principle

a) …have eternal life…

i) Illustration: Matt. 25: 31-46

b) "Everlasting life" is investigative of the splendor and delight which awaits the believer in

Jesus Christ.

i) Illustration: 2 Cor. 5: 1-9

ii) Illustration: Rev. 20 – 22

c) "Everlasting life" is the legacy which is kept in heaven for the believer.

i) Illustration: I Pet. 1: 4

ii) Illustration: Tit. 1: 2

JOHN 3:17-18

6) The love of God

a) God does not want anyone to perish or be condemned. He wants man to be saved (Jn.

3:17).

b) Illustration: 1 Jn. 4:9-10

7) Faith in God

a) The believer will not be condemned, unlike those who do not believe

i) Jn. 3:18

b) The new birth of a believer demands faith in Jesus Christ

i) Without faith in Jesus Christ there is no salvation.

(1) Illustration: Mk. 16:16

(2) Illustration: Jn. 8:24

(3) Illustration: Ac. 8:36-37

 18

JOHN 3:19-21 (Rejection of Salvation)

8) …Men loved the darkness rather than the Light…

a) The “Light,” which is Jesus, has come into the world

i) Jn. 3:19a

ii) Jn1:5, 9

iii) Jn. 8:12

b) There are those who love the darkness instead of the “light” because of their evil actions.

i) Jn. 3:19b

c) Their love for the things of this world has caused them to reject the salvation of Jesus

Christ.

i) Lk. 16:14

9) …Fear that his deeds will be exposed

a) They know that coming to Jesus will expose their evil deeds

i) Jn. 3:20

ii) Illustration: Eph. 5:13

b) Those willing to obey do not fear the light

i) Jn. 3:21

c) The unwillingness to give up their evil deeds is in correlation to the unwillingness to

submit to salvation, which acknowledges their sinfulness and requires repentance.

i) Illustration: Ac. 2:36-38

Conclusion: Salvation is offered to all if to whom truly believe that Jesus Christ is their Lord,

God, and Savior. Have you truly given your life to Him or have you been hiding from his

“Light” in fear that your deeds will be exposed?

 19

APPENDIX B

16
“For

God so loved the world,

that He gave

His only begotten Son,

that whoever believes

in Him

shall not perish,

but

have eternal life. 

17
“For

God did not send

the Son into the world

to judge the world,

but

that the world might be saved through Him. 

18
“He who believes in Him
 20

is not judged;

he who does not believe

has been judged already,

because

he has not believed in the name of the only begotten Son of God. 

19
“This is the judgment,

that the Light has come into the world,

and

men loved the darkness rather than the Light,

for their deeds were evil. 

20
“For everyone who does evil hates the Light,

and

does not come to the Light for fear

that his deeds will be exposed. 

21
“But

he who practices the truth comes to the Light,

so that his deeds may be manifested as having been wrought in God

 BIBLIOGRAPHY

Barton, Bruce B., and Phillip W. Comfort, and David R. Veerman, and Neil Wilson. John. Life
Application Commentary. Carol Stream: Tyndale House Publishers, 1993.
Beasley-Murray, George R. John. Word Biblical Commentary. Nashville: Tomas Nelson
Publishers, 1999.
Borchert, Gerald L. John 1-11. The New American Commentary. Nashville, TN: Broadman and
Holman, 1996.

Hendrickson, William. John. New Testament Commentary. Grand Rapids: Baker Book House,
1953.
Michaels, J. Ramsey. John. New International Biblical Commentary. Peabody: Hendrickson
Publishers, 1989.

Morris, Leon. The Gospel According to John. The New International Commentary on the New
Testament. Grand Rapids: William B. Eerdman’s Publishing Company, 1995.
Mounce, William D. Greek for The Rest of Us: Mastering Bible Study Without Mastering
Biblical Languages. Grand Rapids: Zondervan, 2003.

Perschbacher, Wesley J. The New Analytical Greek Lexicon. Peabody: Hendrickson Publishers,
1990.

Strong, James. The Strongest Strong’s Exhaustive Concordance of The Bible. Grand Rapids:
Zondervan, 2001.
Whiacare, Rodney A. John. The IVP New Testament Commentary Series. Downers Grove: Inter
Varsity Press, 1999.

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