The Meaning of John 3:20 Explained

John 3:20

KJV: For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

YLT: for every one who is doing wicked things hateth the light, and doth not come unto the light, that his works may not be detected;

Darby: For every one that does evil hates the light, and does not come to the light that his works may not be shewn as they are;

ASV: For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved.

KJV Reverse Interlinear

For  every one  that doeth  evil  hateth  the light,  neither  cometh  to  the light,  lest  his  deeds  should be reproved. 

What does John 3:20 Mean?

Verse Meaning

Not only do evildoers love darkness ( John 3:19), they also hate the light. The Greek word translated "evil" is phaula, meaning "worthless." Evildoers avoid the light that Jesus brings, and Jesus Himself (cf. John 1:9-11), because it exposes the vanity of their lives. It shows that they have no meaning, worthy goal, or hope for the future. They know that coming to the light would convict them. Immorality lies behind much unbelief.

Context Summary

John 3:9-21 - Love's Great Gift: Received Or Rejected
Though physically on earth, our Lord was spiritually in touch with the heavenly realities. He was living among them and bore witness to them. Notice that must, John 3:14. He was the Lamb slain from the foundation of the world, and the divine purpose of redemption would fail unless He fulfilled His part in the eternal compact. That which had been resolved upon before the foundations of the hills were laid must be carried out in all its terrible detail. He must be accounted as a sin offering, and go forth as a scapegoat. He must tread the winepress alone, and pour out His soul unto death. Yet He was not rebellious, nor did He turn back. He rejoiced to do the Father's will. For the joy that was set before Him, He endured the Cross.
Redemption originated in God's great love. Notice the pairs in John 3:16 : God and the Son; loved and gave; the world and whosoever; believe and have; not perish but have life. The judgment is already in process, and the turning point with each who has known the gospel will be his attitude toward the light he has enjoyed. Evil men avoid the light, as an inflamed eye the sun. No true heart fears Christ, and on coming to Him it discovers that unconsciously it has been wrought upon by God. [source]

Chapter Summary: John 3

1  Jesus teaches Nicodemus the necessity of being born again,
14  of faith in his death,
16  the great love of God toward the world,
18  and the condemnation for unbelief
22  Jesus baptizes in Judea
23  The baptism, witness, and doctrine of John concerning Jesus

Greek Commentary for John 3:20

That doeth ill [ο παυλα πρασσων]
The word παυλος — phaulos means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In John 5:29 see contrast between αγατα ποιεω — agatha poieō (doing good things) and παυλα πρασσω — phaula prassō (practising evil things). Hateth the light Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance. Cometh not to the light The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness. Lest his works should be reproved Negative final clause (ινα μη — hina mē) with first aorist passive subjunctive of ελεγχω — elegchō old word to correct a fault, to reprove, to convict. See also John 8:46; John 16:8. To escape this unpleasant process the evil man cuts out Christ. [source]
Doeth [πράσσων]
The present participle, indicating habit and general tendency. [source]
Lest his works should be reproved [ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER-
-DIVIDER-
[source]

Evil [φαῦλα]
Rev., ill. A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. See on James 3:16. [source]

Reverse Greek Commentary Search for John 3:20

John 8:46 Convinceth [ἐλέγχει]
See on John 3:20. Rev., convicteth. [source]
John 5:29 Have done good - have done evil []
Note again the use of the different verbs for doing with good and evil. See on John 3:21. On the word for evil ( φαῦλα ), see on John 3:20. [source]
John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 3:21 Doeth the truth [ποιῶν τὴν ἀλήθειαν]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
John 16:8 Will reprove [ἐλέγξει]
See on John 3:20. Rev., convict. [source]
John 8:46 Which of you convicteth me of sin? [Τις εχ υμων ελεγχει με περι αμαριτασ]
See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω — elegchō for charge and proof. The use of αμαρτια — hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
Romans 9:11 Evil [φαῦλον]
See on John 3:20; see on James 3:16. [source]
1 Corinthians 14:24 Convinced [ἐλέγχεται]
Of his sins. See on tell him his fault, Matthew 18:15; see on convinced, James 2:9; see on reproved, John 3:20. Rev., reproved: convicted in margin. [source]
Galatians 2:11 Because he stood condemned [οτι κατεγνωσμενος ην]
Periphrastic past perfect passive of καταγινοσκω — kataginoskō old verb to know against, to find fault with. In N.T. only here and 1 John 3:20. [source]
Ephesians 5:13 Is light []
A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See John 3:20, John 3:21. This truth is embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not apparent, is fully revealed. [source]
Ephesians 5:11 Reprove [ελέγχετε]
See on John 3:20. [source]
1 Thessalonians 5:5 Children of light [υἱοὶ φωτός]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
1 Timothy 5:20 Rebuke [ἔλεγχε]
Comp. 2 Timothy 4:2; Titus 1:9, Titus 1:13; Titus 2:15. See on reproved, John 3:20. [source]
2 Timothy 4:2 Reprove [ἔλεγξον]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
2 Timothy 3:16 Reproof [ἐλεγμόν]
Better, conviction. N.T.ooClass. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of John href="/desk/?q=joh+3:20&sr=1">John 3:20. [source]
Titus 1:9 Convince [ἐλέγχειν]
Better, convict. See on John 3:20, and see on ἐλεγμὸν , 2 Timothy 3:16. [source]
Titus 2:8 Evil thing [φαῦλον]
Only here in Pastorals. In Paul, Romans 9:11; 2 Corinthians 5:10. See on John 3:20. [source]
Hebrews 11:1 Evidence [ἔλεγχος]
N.T.oQuite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Proverbs 1:23; Wisd. 2:14; John href="/desk/?q=joh+3:20&sr=1">John 3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις , but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: “a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.” [source]
James 3:16 Evil [φαῦλον]
An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word:worthlessness, good-for-nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See John 3:20; John 5:29; Titus 2:8. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad. [source]
James 2:9 And are convinced [ἐλεγχόμενοι]
Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24, 1 Corinthians 14:25. [source]
James 2:9 Being convicted [ελεγχομενοι]
Present passive participle of ελεγχω — elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24). [source]
James 2:9 Ye commit sin [αμαρτιαν εργαζεστε]
“Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οι εργαζομενοι την ανομιαν — hoi ergazomenoi tēn anomian (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalm 6:8).Being convicted (ελεγχομενοι — elegchomenoi). Present passive participle of ελεγχω — elegchō to convict by proof of guilt (John 3:20; John 8:9, John 8:46; 1 Corinthians 14:24).As transgressors For this word from παραβαινω — parabainō to step across, to transgress, see Galatians 2:18; Romans 2:25, Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony. [source]
1 John 4:4 Greater []
Compare 1 John 3:20. [source]
1 John 1:5 In Him is no darkness at all [καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
1 John 2:9 Hateth [μισῶν]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
1 John 3:22 Whatsoever we ask [ο εαν αιτωμεν]
Indefinite relative clause with modal αν — an and the present active subjunctive, like οτι εαν καταγινωσκηι — hoti ean kataginōskēi in 1 John 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12.; John 16:23 and his example (Mark 14:36; Matthew 26:39; Luke 22:42). The answer may not always be in the form that we expect, but it will be better. [source]
1 John 4:4 Because [οτι]
The reason for the victory lies in God, who abides in them (1 John 3:20, 1 John 3:24; John 14:20; John 15:4.). God is greater than Satan, “he that is in the world” (ο εν τωι κοσμωι — ho en tōi kosmōi), the prince of this world (John 12:31; John 14:30), the god of this age (2 Corinthians 4:4), powerful as he seems. [source]
1 John 5:9 Greater [μειζων]
Comparative of μεγας — megas because God is always true.For (οτι — hoti). So it applies to this case.That Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
1 John 5:9 That [οτι]
Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
Revelation 3:19 Rebuke [ἐλέγχω]
See on John 3:20. Rev., reprove. [source]

What do the individual words in John 3:20 mean?

Everyone for - evil practicing hates the Light and not comes to so that not may be exposed the works of him
πᾶς γὰρ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ

πᾶς  Everyone 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
φαῦλα  evil 
Parse: Adjective, Accusative Neuter Plural
Root: φαῦλος  
Sense: easy, slight, ordinary, mean, worthless, of no account.
πράσσων  practicing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀναπράσσω 
Sense: to exercise, practise, to be busy with, carry on.
μισεῖ  hates 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μισέω  
Sense: to hate, pursue with hatred, detest.
φῶς  Light 
Parse: Noun, Accusative Neuter Singular
Root: φῶς  
Sense: light.
ἔρχεται  comes 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἐλεγχθῇ  may  be  exposed 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἐλέγχω  
Sense: to convict, refute, confute.
ἔργα  works 
Parse: Noun, Nominative Neuter Plural
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.