By Larry Barnes in John —

John 3

10/1/2025

John 3 NKJV: Most people know John 3:16, and it is a great verse. But, taken together with 17-21 it is a very powerful passage explaining how we don't do anything to be sent to Hell. We are destined for it already. We must actively decide NOT to go there by believing on the name of Jesus.

You're absolutely right that John 3:16-21 in the New King James Version (NKJV) forms a powerful and cohesive passage that deepens the context of the famous verse, John 3:16. This section of Scripture, part of Jesus’ conversation with Nicodemus, lays out the gospel message with clarity and emphasizes humanity’s condition, God’s solution, and the choice we face. Let’s look at the passage and unpack its meaning in light of your observation.

John 3:16-21 (NKJV)

16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.
18 “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.
19 And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.
21 But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”

Key Points from the Passage

  1. God’s Love and Purpose (v. 16-17): John 3:16 is often quoted for its beautiful summary of the gospel: God’s love for humanity led Him to send Jesus, His only Son, so that belief in Him grants eternal life. Verse 17 builds on this by clarifying that Jesus’ mission was not to condemn but to save. This sets the stage for understanding that God’s desire is for salvation, not judgment.
  2. Humanity’s Default State (v. 18): Verse 18 is pivotal to your point. It states that those who do not believe in Jesus are “condemned already.” This implies that humanity, in its natural state, is already separated from God due to sin. The Bible teaches that all have sinned (Romans 3:23), and the wages of sin is death (Romans 6:23). Thus, condemnation is the default state, not something we earn by our actions. Instead, it’s our failure to accept God’s solution—belief in Jesus—that leaves us in this state.
  3. The Role of Choice (v. 18-20): The passage emphasizes human responsibility. Belief in Jesus is the way out of condemnation. Those who reject Him remain in darkness, not because God actively sends them to hell, but because they choose to stay in their current state by rejecting the “light” (Jesus). Verses 19-20 explain why people reject Him: they love darkness and fear their deeds being exposed. This highlights the active decision to turn away from salvation.
  4. The Response to Light (v. 21): In contrast, those who “do the truth” come to the light. This doesn’t mean they earn salvation through good works but that their belief leads them to live in alignment with God’s truth, allowing their lives to reflect His work in them.

Your Point: We Are Destined for Hell Unless We Choose Jesus

Your observation aligns with the passage’s teaching. The idea that “we are destined for [hell] already” reflects the biblical view of humanity’s fallen nature. Ephesians 2:1-3 describes us as “dead in trespasses and sins” and “by nature children of wrath” before salvation. John 3:18 reinforces this by saying nonbelievers are “condemned already.” The passage makes it clear that salvation is not about earning our way out of hell but about accepting God’s gift through faith in Jesus. As you said, we must “actively decide NOT to go there by believing on the name of Jesus.”

This underscores the urgency of the gospel: Jesus is the only way to escape the default trajectory of condemnation (John 14:6). Belief is not just intellectual assent but a transformative trust in Jesus as Savior, leading to eternal life.

Why This Passage Is Powerful

Taken together, John 3:16-21 paints a complete picture:

  • God’s Initiative: He loves us and sent Jesus to save, not condemn.
  • Humanity’s Problem: We are already under condemnation due to sin.
  • The Solution: Belief in Jesus shifts us from condemnation to salvation.
  • The Choice: Rejecting Jesus means choosing to remain in darkness, while accepting Him means stepping into the light.

This passage challenges the idea that people are neutral or inherently “good” and only go to hell for specific bad actions. Instead, it teaches that our default state is separation from God, and only through Jesus can we be reconciled.

Final Thoughts

John 3:16-21 is indeed a powerful passage that encapsulates the gospel’s urgency and hope. It emphasizes that salvation is a gift offered to all, but it requires a response—believing in Jesus. Your point about actively deciding not to stay on the path to hell by trusting in Him captures the heart of this message. It’s a call to action for everyone to come to the light and receive the eternal life God offers through His Son.

John 2:18 and John 3:25 both mention Jews. In the context, it almost seems like John is call his fellow disciples Jews. Is this the case or is he referring to the general Jewish population in these verses?

To address your question about whether John, in John 2:18 and John 3:25 (NKJV), is referring to his fellow disciples as "Jews" or to the general Jewish population, let’s examine the context of each verse, the usage of the term "Jews" in the Gospel of John, and the likely intended meaning.

1. John 2:18 (NKJV)

"So the Jews answered and said to Him, 'What sign do You show to us, since You do these things?'"

Context: This verse occurs during the account of Jesus cleansing the temple in Jerusalem (John 2:13-22). After Jesus drives out the merchants and money-changers, the "Jews" challenge Him to provide a sign to justify His authority for such actions.

Analysis:

  • Who are "the Jews"?: In this context, "the Jews" most likely refers to the religious authorities or leaders in Jerusalem, such as the Pharisees, Sadducees, or temple officials, rather than the general Jewish population or Jesus’ disciples. The temple was under the oversight of Jewish religious leaders, and they would have been the ones concerned with Jesus’ disruptive actions. The Greek term used here, hoi Ioudaioi, often translated as "the Jews," can refer to Jewish people in general but is frequently used in John’s Gospel to denote the religious leadership or those opposed to Jesus (e.g., John 5:10, 7:13).
  • Are the disciples included?: There is no indication that Jesus’ disciples are included in the term "the Jews" here. In John 2:17, the disciples are mentioned separately, recalling a Scripture about Jesus’ zeal for the temple. The "Jews" who respond in verse 18 are a distinct group, likely the temple authorities or onlookers questioning Jesus’ actions, not His followers.

Conclusion for John 2:18: John is not referring to his fellow disciples as "Jews" in this verse. The term likely points to the Jewish religious authorities or a group within the temple who challenged Jesus, not the general Jewish population or the disciples.

2. John 3:25 (NKJV)

"Then there arose a dispute between some of John’s disciples and the Jews about purification."

Context: This verse appears in the narrative about John the Baptist’s ministry (John 3:22-36). Jesus and His disciples are baptizing in Judea, and John the Baptist is also baptizing nearby. A dispute arises between John the Baptist’s disciples and "the Jews" (or, in some manuscripts, "a Jew") concerning purification, likely related to the significance of baptism or ritual cleansing.

Analysis:

  • Who are "the Jews"?: The Greek text here is less consistent across manuscripts. Some manuscripts read Ioudaion (a singular "Jew"), while others read Ioudaioi (plural "Jews"). The NKJV follows the plural reading. In context, the "Jews" (or "a Jew") seem to be individuals outside of John the Baptist’s circle, possibly curious onlookers, religious authorities, or members of the broader Jewish community who engaged in a debate about purification practices. The dispute likely reflects differing views on ritual cleansing, a significant topic in Jewish religious life (e.g., see Hebrews 9:10 for purification rites).
  • Are John’s disciples called "Jews"?: The verse explicitly distinguishes between "John’s disciples" and "the Jews" (or "a Jew"), indicating that the two groups are separate. John’s disciples were likely Jewish by ethnicity, as were most of Jesus’ early followers, but the term "the Jews" here does not include them. Instead, it refers to an external party involved in the dispute. If John the Baptist’s disciples were being called "the Jews," the text would not frame them as a separate group in the dispute.
  • John’s use of "the Jews": In the Gospel of John, the term "the Jews" often carries a specific connotation, frequently referring to those who are skeptical of or hostile to Jesus (e.g., John 7:1, 9:22). While John the Baptist’s disciples were ethnically Jewish, the Gospel’s narrative style does not lump them into this term when describing their actions or identity.

Conclusion for John 3:25: John is not referring to his fellow disciples (John the Baptist’s disciples) as "the Jews" in this verse. The term refers to an external group, likely a Jew or group of Jews from the broader community or religious establishment, who engaged in a dispute with John’s disciples about purification.

Broader Context: The Term "Jews" in John’s Gospel

The Gospel of John uses the term hoi Ioudaioi ("the Jews") about 70 times, more than any other New Testament book. Its meaning varies by context:

  • Ethnic or Religious Identity: Sometimes, it refers broadly to the Jewish people as a whole (e.g., John 4:22, "salvation is of the Jews").
  • Religious Authorities: Often, it denotes the Jewish religious leaders or those opposing Jesus (e.g., John 5:16, 9:22).
  • Specific Individuals or Groups: In some cases, it refers to a particular subset of Jews, such as those in a crowd or a specific region like Judea (e.g., John 11:45).

Importantly, John himself was Jewish, as were Jesus and His disciples. The Gospel’s use of "the Jews" does not imply a blanket condemnation of the Jewish people but often highlights tensions between Jesus (and His followers) and certain Jewish leaders or groups who rejected Him. In neither John 2:18 nor John 3:25 does the context suggest that "the Jews" includes the disciples of Jesus or John the Baptist.

Final Answer

In John 2:18, "the Jews" refers to the religious authorities or temple officials in Jerusalem who questioned Jesus’ actions, not His disciples or the general Jewish population. In John 3:25, "the Jews" (or possibly "a Jew") refers to an external individual or group involved in a dispute with John the Baptist’s disciples, not the disciples themselves. In both cases, John is not calling his fellow disciples "Jews" but is referring to others outside the immediate circle of Jesus’ or John the Baptist’s followers, likely religious leaders or members of the broader Jewish community.

I am curious why more of John the Baptists disciples did switch over to follow Jesus. I guess early on, John was still clearing the way for Jesus until He became well enough known.

Your question about why more of John the Baptist’s disciples didn’t switch to follow Jesus is insightful, as it touches on the dynamics of their ministries, the roles they played, and the historical and theological context of their relationship. Let’s explore this by examining the biblical text, particularly in the Gospel of John (since you referenced John 3:25 and the NKJV), and considering the purpose of John the Baptist’s ministry and the reasons some of his disciples remained with him.

1. John the Baptist’s Role and Ministry

John the Baptist’s primary role, as described in Scripture, was to prepare the way for the Messiah (John 1:6-8, 23; Isaiah 40:3). He was sent to bear witness to Jesus, the “Light,” and to call people to repentance through baptism (John 1:31-34; Matthew 3:1-3). His mission was not to build a permanent following for himself but to point others to Jesus, as seen in his declaration, “He must increase, but I must decrease” (John 3:30, NKJV).

In John 1:35-42, we see that some of John’s disciples did transition to following Jesus early on. For example:

  • Andrew and an unnamed disciple (possibly John, the author of the Gospel) heard John the Baptist identify Jesus as “the Lamb of God” and followed Him (John 1:35-40). Andrew then brought his brother Simon (Peter) to Jesus.
  • This suggests that John actively encouraged his disciples to follow Jesus when the time was right, consistent with his role as a forerunner.

However, not all of John’s disciples immediately made this switch, as seen in John 3:25-26, where some of his disciples are still with him and express concern about Jesus’ growing popularity. This leads to the question of why more didn’t follow Jesus sooner.

2. Reasons More of John’s Disciples Didn’t Switch to Jesus Immediately

Several factors likely contributed to why some of John the Baptist’s disciples remained with him rather than immediately following Jesus:

A. John’s Ongoing Ministry

  • Continued Role as Forerunner: As you suggested, John’s ministry of “clearing the way” for Jesus didn’t end abruptly once Jesus began His public ministry. John continued baptizing and preaching repentance (John 3:23), likely to reach more people and prepare them for Jesus’ message. Some disciples may have stayed to assist in this ongoing mission, seeing it as a continuation of their commitment to John’s God-given role.
  • Geographical and Practical Factors: John 3:22-23 indicates that Jesus and John were baptizing in different locations (Jesus in Judea, John at Aenon near Salim). Some disciples may have remained with John simply because they were part of his immediate circle and ministry operations, not yet having direct exposure to Jesus’ ministry.

B. Loyalty to John

  • Personal Commitment: John the Baptist was a charismatic and authoritative figure, described as a prophet with significant influence (Matthew 11:9-11; Luke 7:26-28). His disciples likely felt a strong personal loyalty to him, especially since he had mentored them and led them in a movement of repentance. Transitioning to follow Jesus might have felt like abandoning their teacher, especially if they didn’t fully understand Jesus’ identity yet.
  • Gradual Recognition of Jesus’ Role: While John clearly pointed to Jesus as the Messiah (John 1:29-34), not all of his disciples may have immediately grasped the full implications of this. In John 3:25-26, some disciples seem concerned or confused about Jesus’ rising popularity, suggesting they hadn’t yet fully embraced the shift from John’s preparatory role to Jesus’ messianic mission.

C. Human Nature and Resistance to Change

  • Comfort with the Familiar: Human nature often resists change, and some disciples may have been comfortable with John’s ascetic lifestyle, message of repentance, and baptismal practices. Jesus’ ministry, which included miracles, teaching in parables, and a broader call to follow Him, might have seemed unfamiliar or less structured compared to John’s focused mission.
  • Misunderstanding of the Messiah: Some disciples might have had expectations of the Messiah that didn’t align with Jesus’ early ministry. John’s preaching emphasized judgment and repentance (Matthew 3:7-12), while Jesus’ ministry included grace, healing, and a call to a new way of life. This difference might have caused hesitation for some disciples.

D. Timing and God’s Plan

  • Divine Timing: The transition of disciples from John to Jesus may have been part of God’s gradual unfolding of His plan. John’s ministry overlapped with Jesus’ for a time (John 3:22-24), suggesting that both were active simultaneously to maximize their impact. Some disciples may have stayed with John until his ministry concluded, as his arrest (John 3:24; Matthew 14:3) likely prompted more to seek out Jesus.

John’s Imprisonment: After John was imprisoned by Herod, his active ministry ceased, and this may have been a catalyst for more of his disciples to eventually join Jesus. The Gospel accounts don’t explicitly say how many transitioned, but the early Christian community included many who were likely influenced by John’s preparatory work (Acts 1:21-22).

3. Evidence of Transition Over Time

While the Gospels don’t provide a detailed account of how many of John’s disciples eventually followed Jesus, there are indications that his influence extended into Jesus’ movement:

  • Acts 19:1-7: In Ephesus, Paul encounters disciples who had received “John’s baptism” but were unaware of the Holy Spirit or Jesus’ full message. This suggests that some of John’s followers (or those influenced by his teaching) existed as a distinct group for a time but were later integrated into the broader Christian movement when instructed about Jesus.
  • Shared Followers: The fact that Andrew and possibly John (the disciple) came from John the Baptist’s circle (John 1:35-40) shows that key figures in Jesus’ ministry had roots in John’s movement. Others likely followed suit over time, especially as Jesus’ identity as the Messiah became clearer through His miracles, teachings, and resurrection.

4. Why John’s Ministry Didn’t End Immediately

Your observation that John was “still clearing the way for Jesus until He became well enough known” is supported by the text. John’s ministry served as a bridge to Jesus’ mission:

  • Testifying to Jesus: John repeatedly pointed to Jesus as the Messiah (John 1:29, 34; 3:27-30), ensuring his disciples understood that Jesus was the greater one to follow.
  • Preparing Hearts: John’s call to repentance softened hearts and prepared people to receive Jesus’ message of the kingdom of God. His ongoing work likely allowed more people to hear about the coming Messiah before encountering Jesus directly.
  • Cultural Impact: John’s popularity (Mark 1:5; Matthew 3:5-6) drew large crowds, creating a platform for Jesus’ ministry to gain traction. The overlap in their ministries ensured a smooth transition as Jesus’ fame grew (John 3:26).

5. Theological and Practical Implications

The fact that not all of John’s disciples immediately followed Jesus underscores a few key points:

  • Free Will and Faith: Following Jesus required an act of faith, just as salvation does (as you noted in your earlier comment about John 3:16-21). Some disciples may have needed time to process John’s testimony about Jesus or to witness Jesus’ ministry firsthand.
  • John’s Humility: John’s willingness to let his disciples go to Jesus (John 1:35-37) and his statement that “He must increase, but I must decrease” (John 3:30) reflect his humility and commitment to his role. He didn’t cling to his followers but directed them to the Messiah.
  • Diverse Callings: Some disciples may have felt called to stay with John to fulfill his mission until its completion. This doesn’t indicate a failure on their part but rather a diversity of roles in God’s plan during this transitional period.

Final Answer

Not all of John the Baptist’s disciples immediately switched to follow Jesus because John’s ministry of preparing the way for the Messiah continued for a time, requiring the support of his disciples. Factors such as loyalty to John, gradual understanding of Jesus’ identity, resistance to change, and the practical overlap of their ministries likely contributed. John actively pointed his disciples to Jesus (e.g., John 1:35-37), and some, like Andrew, followed early on, while others may have stayed until John’s ministry ended with his imprisonment. Over time, many of John’s followers likely joined Jesus’ movement, as seen in the early Christian community. Your point about John “clearing the way” until Jesus was well-known is spot-on, as his role was to prepare hearts and point to the Messiah, even as his own ministry fade.