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Whichever title is used, it is the same glorious Person, and the same most blessed
relationship both as regards the Father that sent Him, and the children, who were
partakers of flesh and blood, among whom He came. The simple title, "the Son" seems
to be used on purpose to focus the heart's attention on this one mediatorial relationship,
"The Word Who became flesh", Who, in the body of His flesh, through death, made a
sacrifice for sin, and thus became the Saviour of all who trust in Him.
(3) INSTEAD OF "PERISH", VERSE 17 USES "CONDEMNED", AND, INSTEAD
OF "ETERNAL LIFE", VERSE 17 USES THE WORD "SAVED".--The Greek word
which is translated "condemn" is krino, and occurs nineteen times in the Gospel. Out of
the number of occurrences however it is only translated "condemn" thrice, namely in
John 3: 17, 18. In the majority of passages it is translated "judge", and the primary
meaning of the word is "to separate", "distinguish", "discern". Of itself, krino does not
imply condemnation, for it is used in Matt. 19: 28 in the clause "judging the
twelve tribes of Israel", and its primitive meaning is discerned in the rendering found in
Rom. 14: 5 where it is translated "esteemeth".
Such however is the nature and extent of sin that it is enough to know that an unsaved
man will stand before the Lord as his Judge, and that such judgment must issue in
condemnation,
"This is the judgment, that light is come into the world, and men loved darkness rather
than light, because their deeds were evil" (John 3: 19).
The way in which John speaks of light in this passage is very like Paul's use of the
same figure in Eph. 5: 11-14. John says that light "reproves" and "makes manifest"
"deeds" (John 3: 20, 21), and Paul says:
"Have no fellowship with the unfruitful works (ergon same word as `deeds') of
darkness, but rather reprove them . . . . . all things that are reproved are made manifest by
the light, for whatsoever doth make manifest is light" (Eph. 5: 11-13).
Here, at the conclusion of the testimony at Jerusalem, the charge uttered in the
prologue is found true.
"The light shineth (phaino, root of the word translated `manifest') in darkness; and
the darkness comprehended it not" (John 1: 5).
To receive the gift of eternal life, according to this extension of the subject, is to be
"saved". Salvation includes both life and deliverance from condemnation, the subjects of
which will not perish, but, as another passage has it, have "passed from death unto life"
(John 5: 24).
We must next turn our attention to the testimony in Judæa and Samaria that followed
this witness in Jerusalem. Meanwhile, all who are redeemed, whatever their calling,
sphere and destiny, can rejoice as they contemplate the love, the gift, and the deliverance
revealed in John 3: 16.