But whoever practices the truth
The phrase "practices the truth" is rooted in the Greek word "poieō," which means to make or do. This implies an active, ongoing commitment to living in accordance with God's truth. In the context of the Gospel of John, "truth" is not merely factual accuracy but a divine reality revealed through Jesus Christ. The practice of truth is a hallmark of genuine faith, reflecting a life transformed by the Holy Spirit. Historically, this aligns with the early Christian community's emphasis on living out one's faith through actions, as seen in the teachings of the apostles.

comes into the light
The concept of "light" in John's Gospel is rich with meaning, often symbolizing purity, holiness, and divine revelation. The Greek word "phōs" is used here, which is frequently associated with Jesus Himself, who is described as the "light of the world" (John 8:12). To "come into the light" suggests a willingness to be transparent before God and others, embracing the transformative power of Christ's presence. This act of coming into the light is a metaphor for repentance and the pursuit of righteousness, a theme deeply rooted in the prophetic tradition of the Old Testament.

so that it may be seen clearly
The phrase "seen clearly" translates the Greek word "phaneroō," meaning to make manifest or visible. This indicates that the actions of those who practice the truth are not hidden but are evident to others. In a historical context, early Christians were often scrutinized by both Jewish and Roman authorities, and their visible good works served as a testimony to their faith. This visibility is not for personal glory but to demonstrate the authenticity of their relationship with God.

that what he has done
This phrase emphasizes the tangible outcomes of living in truth. The Greek word "ergon," meaning work or deed, underscores the importance of actions in the Christian life. The early church fathers often spoke of faith and works as inseparable, with works being the natural fruit of a living faith. This reflects the biblical teaching that faith without works is dead (James 2:26), highlighting the necessity of a faith that is active and productive.

has been accomplished in God
The phrase "accomplished in God" points to the divine origin and empowerment of the believer's actions. The Greek word "ergazomai" suggests that these deeds are not merely human efforts but are wrought through God's enabling grace. This aligns with the broader scriptural narrative that emphasizes God's sovereignty and the believer's dependence on Him for spiritual fruitfulness. Historically, this understanding provided comfort and assurance to early Christians facing persecution, reminding them that their labor was not in vain but was part of God's eternal purpose.

(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." . . . Verse 21. - But he that doeth the truth - who is "of the truth," and "heareth his voice" (John 18:37), he who is "morally true," inwardly sincere, who would never shrink from a genuine self-revelation - cometh to the light. This remarkable expression allies itself with many other words of Christ, and suggests that in the heart of Judaism and of mankind generally, amid and notwithstanding the darkness which prevailed, there were found elect souls, taught of the Spirit, longing for more light, yearning to know the truth about themselves, however humiliating it might prove to be. This is confirmed by St. Paul's argument (Romans 1 and 2), where some Gentiles who have not the Law are admitted to do by nature the things contained in the Law, and even to become a law unto themselves; and where, in contradistinction to the hopelessly rebellious, Paul assumes that there are some who "by patient continuance in well doing, seek for glory, honour, and immortality." These "do the truth, and have no pleasure in unrighteousness." They are "taught of God," they have "seen and heard from the Father" some of the great things of the Law. The Holy Spirit has opened their eyes to see great things in the Law, and they come to the light. They are not afraid of the revelation it will make. They may be humbled and pained by the disclosure, but there is a Divine luxury in such pain. The purpose of the coming to the light on the part of one who doeth the truth, is in order that his works may be made manifest. This is the precise contrary of the conduct of the man whose eye is scaled and whose heart is made fat by sin. Such a one dreads conviction, the outward affirmation or utterance of the inwardly known κρίσις; and therefore shrinks from conviction or any conduct which will promote it. He flees from the man of God, he disdains the revealing Word, he rejects the blessed Christ, he loves the darkness, this is his condemnation. On the other hand, the sincere man, who is honest with himself, is supremely anxious for the true light to bear down upon his "works." He is willing that they should be manifested. If he is deceiving himself with false hopes, he yearns that these should disappear before the shining of the true light. If his works will bear examination, then let him know the verdict which is unconsciously being given by the revelation of the light. It is a nice question to determine the meaning of the ὅτι. The current interpretation is for, or because, they are wrought in God; i.e. the sincere man desires this self-manifestation, comes to the light because his works have been inwrought by Divine grace. He loves the light, he does the truth because God has wrought within him to will and to do. In other words, the work of grace is in every case the adequate explanation of such a contrast to the common condition of human nature. Godet suggests that ὅτι here has the meaning of "that," and urges that the Greek usage in John 4:35 and other passages will justify the translation, he cometh... manifest, that they are wrought in God, as though this Divine revelation were the real end of his coming to the light. This appears to me to be incompatible with the fact. The man who doeth the truth may yet need very much instruction before he accepts the Divine Original of his own conduct, or desires the manifestation to others of the Divine Source of his humble search. The more current translation, "because," is in harmony with the facts of Christian and religious experience, and is in keeping with the biblical assurance, that all good, all holiness, sincerity, and upright striving, just such as Nicodemus was then displaying, is God's own work, and is the result of his grace. Nicodemus comes, asks questions, receives weighty answers, and retires. We do not know the immediate result of these most wonderful words upon him; but we do find him taking the part of Jesus before the Sanhedrin (John 7:50, 51); and from John 19:39 we learn that, though a secret disciple, he did not disdain to come out of his hiding place to houour the corpse of the Crucified. The death of Jesus, which had blasted the hopes of the apostles, had fired those of Nicodemus. Every word of this discourse is compatible with the position of the great Prophet at this early period of his ministry, is suited to the Pharisaic mind, and adapted to meet its difficulties and correct its prejudices. If a few expressions, such as "the only begotten Son," "this is the condemnation, that," "he that doeth the truth," are found in writings which are John's undoubted composition, the circumstance may be explained that he borrowed them from Jesus. This is quite as rational (not to say legitimate and reverential) as to suppose, because of them, that John invented them, and betrayed their origin by placing them in the lips of Jesus. We do not suppose that John has mechanically recited the whole of the words that were spoken on either side, but preserved those heads of discourse which rise like mountain peaks above the oceans of thought between them, and are linked together by the glory which they severally reflect from the sublime personality of the Son of man.

Parallel Commentaries ...


But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

whoever
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.

practices
ποιῶν (poiōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

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

truth
ἀλήθειαν (alētheian)
Noun - Accusative Feminine Singular
Strong's 225: From alethes; truth.

comes
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.

so 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.

it may be seen clearly
φανερωθῇ (phanerōthē)
Verb - Aorist Subjunctive Passive - 3rd Person Singular
Strong's 5319: To make clear (visible, manifest), make known. From phaneros; to render apparent.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

[what] he
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.

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

has been
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

accomplished
εἰργασμένα (eirgasmena)
Verb - Perfect Participle Middle or Passive - Nominative Neuter Plural
Strong's 2038: To work, trade, perform, do, practice, commit, acquire by labor.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

God.”
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Gospels: John 3:21 But he who does the truth comes (Jhn Jo Jn)