John 3:20 - For God So Loved

Everyone who does evil
This phrase refers to those who practice sin and live in opposition to God's commandments. In biblical context, "evil" is often associated with actions that are contrary to God's nature and will. The concept of evil is rooted in the fall of man (Genesis 3), where sin entered the world through Adam and Eve's disobedience. Throughout Scripture, evil is depicted as a force that corrupts and separates humanity from God (Isaiah 59:2).

hates the Light
The "Light" symbolizes Jesus Christ, who is described as the "Light of the world" (John 8:12). In the prologue of John's Gospel, Jesus is introduced as the true Light that gives light to everyone (John 1:9). The hatred of the Light by those who do evil reflects the spiritual conflict between darkness and light, a theme prevalent in John's writings. This enmity is rooted in the natural human inclination to resist divine truth and righteousness (Romans 8:7).

and does not come into the Light
This phrase indicates a deliberate choice to avoid exposure to the truth and holiness of Christ. The refusal to come into the Light is a rejection of the opportunity for repentance and transformation. In the cultural context of the time, light was associated with knowledge, purity, and divine presence, while darkness symbolized ignorance and sin. The reluctance to approach the Light underscores the human tendency to hide from God, as seen in Adam and Eve's response to their sin (Genesis 3:8).

for fear that his deeds will be exposed
The fear of exposure highlights the convicting power of the Light, which reveals the true nature of one's actions and intentions. This fear is rooted in the awareness of guilt and the potential for judgment. The concept of exposure is linked to the idea of divine judgment, where all hidden things will be brought to light (Ecclesiastes 12:14; 1 Corinthians 4:5). The exposure of deeds is not only a revelation of sin but also an invitation to repentance and redemption through Christ.

Persons / Places / Events

1. Jesus Christ
The speaker of this verse, Jesus is explaining the nature of light and darkness to Nicodemus, a Pharisee.

2. Nicodemus
A Pharisee and member of the Jewish ruling council who comes to Jesus at night to seek understanding.

3. The Light
Symbolically represents Jesus and the truth of God, which exposes sin and darkness.

4. Evil Deeds
Actions that are contrary to God's will and are done in darkness to avoid exposure.

5. The World
The broader context in which this conversation takes place, representing humanity's fallen state and need for redemption.

Teaching Points

The Nature of Light and Darkness
Light represents truth, purity, and the presence of God. Darkness symbolizes sin, ignorance, and separation from God.

Fear of Exposure
Those who engage in evil deeds avoid the light because it reveals their true nature. This fear of exposure keeps them in darkness.

The Call to Repentance
Coming into the light requires repentance and a willingness to have one's deeds exposed and transformed by God's truth.

Living in the Light
Believers are called to live transparently, allowing God's light to guide their actions and expose areas needing growth.

The Role of the Church
The church should be a community where light is celebrated, and members encourage one another to walk in truth and righteousness.

(20) For every one that doeth evil hateth the light.--In this and the next verse we have the explanation of the choice of the darkness and rejection of the light. The fact itself is first stated more strongly. Not only does the man that doeth evil love darkness rather than light, but he hates the light. (Comp. Note on John 7:7.) Its presence makes manifest and reproves his works, which he would hide even from himself. It illumines the dark and secret chambers of the heart, and reveals thoughts and deeds which conscience, seeing in this light, trembles at, and turns away to darkness that it may hide itself from its own gaze.

It has been often noted that the word "doeth," in this and the following verse, represent different words in the original. Perhaps we may distinguish them in English by rendering this verse: "Every one that practiseth evil." It is not less important to note that the word for evil here differs from the word so rendered' in the last clause of the previous verse. Strictly, and the change of word seems to demand a strict interpretation (comp. Note on John 5:29), it is not that which is positively, but that which is negatively, evil--that which is trivial, poor, worthless. The man who practiseth such things misses the aim of life, and turns from the light that would point it out to him. He does many things, but forgets that one thing is needful, and spends a life-time in trifles without any permanent result. We are familiar with the thought that immorality shuns the light and warps the will, and thus darkens knowledge and weakens faith; but we remember too seldom the deadening effect of an unreal and aimless existence which is not truly a life.

Should be reproved.--The margin will show that our translators felt a difficulty about this word (see Notes on Matthew 18:15), where it is rendered "tell him his fault," and comp. the other instances in this Gospel, John 8:9; John 8:46 ("convince" in both), and especially John 16:8 ("reprove," and margin "convince"). The moral idea is exactly illustrated by the action of light, which makes manifest the wrong, and leads the conscience to see it and repent of it. It is through this chastening that the man passes from darkness to light. It is because men shrink from this chastening that they hate the light. (Comp. Notes on the remarkable parallel in Ephesians 5:11 et seq.) . . .

Verse 20. - This verse expounds and supplies a further and causal explanation of the relation of conduct to character. For every one that praetiseth bad things (πράσσειν and ποιεῖν are contrasted, not only here, but in Romans 1:32; Romans 2:3; Romans 7:15, 19, 20. See Trench's 'Syn. N.T.,' p. 340). The first suggests the repeated acts of a man's conduct, his habits, his practice, and not unfrequently it has a bad sense attributed to it, while the second, ποιεῖν, refers to the full expression of an inward life, and is more appropriate to denote the higher deeds and grander principles). This practice of bad ways (φαῦλα) leads infallibly, by the just judgment of God, to a hatred of that which will reveal and confound the transgressor. Every one, etc., hateth the light (this shows that we cannot err in giving to μᾶλλον in ver. 19 the sense of potius), and the hardening process which is a judgment of God upon man, ever going on, becomes more conspicuous in this, that he cometh not to the light, in order that his works may not be convicted; i.e. lest his works should be revealed - shown to him and to others in their true light. The night time, during which so many evil things, base things, unclean things, are practised, was darkening down over Jerusalem when our Lord was speaking, and would give fateful emphasis to these solemn words. This love of darkness proceeded from a hatred of the revealing power of the light. This rejection of the only begotten Son of God proceeded from a long habit of sin, showing more emphatically than before the need of radical spiritual regeneration - a birth of water and of the Spirit. The rejection of the Christ's claim to cleanse the temple - a fact of which Nicodemus, as Sanhedrist, must have been fully aware - was a striking illustration of his great argument. The "dread of the light is both moral pride and moral effeminacy" (Meyer). (See parallel in Ephesians 5:11, 12.) Parallel Commentaries ...

Greek

Everyone
πᾶς (pas)
Adjective - Nominative Masculine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

does
πράσσων (prassōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 4238: To do, perform, accomplish; be in any condition, i.e. I fare; I exact, require.

evil
φαῦλα (phaula)
Adjective - Accusative Neuter Plural
Strong's 5337: Worthless, wicked, base. Apparently a primary word; 'foul' or 'flawy', i.e. wicked.

hates
μισεῖ (misei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3404: To hate, detest, love less, esteem less. From a primary misos; to detest; by extension, to love less.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Light,
φῶς (phōs)
Noun - Accusative Neuter Singular
Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

{does} not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

come
ἔρχεται (erchetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2064: To come, go.

into
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Light
φῶς (phōs)
Noun - Accusative Neuter Singular
Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.

for fear that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

deeds
ἔργα (erga)
Noun - Nominative Neuter Plural
Strong's 2041: From a primary ergo; toil; by implication, an act.

will be exposed.
ἐλεγχθῇ (elenchthē)
Verb - Aorist Subjunctive Passive - 3rd Person Singular
Strong's 1651: (a) I reprove, rebuke, discipline, (b) I expose, show to be guilty. Of uncertain affinity; to confute, admonish.

Links

John 3:20 NIV
John 3:20 NLT
John 3:20 ESV
John 3:20 NASB
John 3:20 KJVJohn 3:20 BibleApps.com
John 3:20 Biblia Paralela
John 3:20 Chinese Bible
John 3:20 French Bible
John 3:20 Catholic BibleNT Gospels: John 3:20 For everyone who does evil hates (Jhn Jo Jn)