John 3

John 3:1-2 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

Nicodemus was a leader of Israel. He was a member of the Sanhedrin, the ruling body of the land. His name is of Greek origin, meaning ‘conqueror.’ He was a member of the Pharisees which was a ‘party’ or ‘denomination’ of Judaism. As a rule, they were the theological conservatives of the day. Though they were doctrinally orthodox, they were steeped in pride, self-righteousness, and practical legalism.

He approached Jesus by night. It has been speculated that he came then to avoid being recognized by others. That being presumed, he evidently was more concerned with the respect of men than of God. However, though it is not noted in John 3, he evidently did become a believer in Christ. In Joh 7:50, he is found defending Jesus before the attacks of the high priest and other Pharisees. Moreover, when Jesus was crucified, Nicodemus participated, along with Joseph of Arimathea, in the burial, contributing a handsome sum toward the burial costs (Joh 19:39).

His address of Jesus as Rabbi is also significant. It was a term reserved for the formally schooled Jewish teachers. Jesus, from rural Galilee, was not. However, Nicodemus realized Jesus’ teaching was accredited by the miracles he had recently witnessed. They validated him as a “teacher come from God. For no man can do these miracles that thou doest, except God be with him.” Some have theorized Nicodemus had been influenced by John the Baptist, thus preparing his heart for Christ. Though there is no proof of that, it is a plausible conclusion.

John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

Jesus’ classic response followed. The words “Verily, Verily” are translated from the, at times, non-translated word (αμην) amen. The Greek word amen derives directly from the Hebrew (אמן) amen which means ‘verily,’ ‘truly,’ or ‘so be it.’ When preceding a statement, it has the sense of ‘truly.’ Paraphrased into a more modern vernacular, it could be rendered, ‘Here is the truth!’

Jesus set forth the exclusivity of the new birth. “Except a man be born again, he cannot see the kingdom of God.” John used the term “kingdom of God” only twice in all of his writings. Both are found in Joh 3:3,5. It literally is a reference to the long-promised Jewish Kingdom which the Messiah would restore to Israel. Jesus was talking to a Jewish leader, no doubt, looking for that kingdom. However, in its broader scope, the kingdom of God is a all-encompassing reference to heaven and the things of God in general. And indeed, particularly for the gentile church, the kingdom will not be entered until after arriving in heaven and returning with Jesus Christ according to Re 19:11 and following. In essence, however, the kingdom of God might be used as a general synonym for heaven.

Of further note, the word translated as again (ανωθεν anothen) literally means ‘from above.’ Hence, when Jesus informed Nicodemus of being born again, literally, He said to be ‘born from above.’ And indeed the new birth is just that.

John 3:4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?

Whether Nicodemus was truly perplexed by Jesus’ answer or just being argumentative is not clear. However, Jesus made his teaching quite clear in verse 5.

John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

Again, the double amen is used to accentuate what Jesus was about to say. There certainly has been controversy over the significance of Jesus’ teaching at this point. There are three basic positions which have been advanced over the years. The first is patently wrong, the second is plausible. The third fits the context. (1) Those who would advance the heresy—baptism forms a part of one’s salvation—like to use Joh 3:5 as proof thereof. However, this egregious error is incongruous with the rest of Scripture. Moreover, it certainly does not mesh with the immediate following context. In the Bible, without question, salvation is by faith and faith alone. Nowhere in the Scripture is baptism ever a part of the deal. (2) The second position is consistent with biblical theology. However, there is no support for it in the context. This view takes the position that the water mentioned here is a veiled reference to the written Word of God, which indeed has cleansing properties. Peter described how we are born again by “incorruptible (seed), by the word of God, which liveth and abideth for ever” (1Pe 1:23). In Eph 4:26, Paul spoke how God sanctifies and cleanses the church “with the washing of water by the word.” This is all true. However, there is no support for this idea in the immediate context. Though God’s Word certainly does have cleansing properties (Ps 119:176), throughout the Old Testament era of which Nicodemus was familiar, God’s Word was never thought of as ‘water.’ (3) The third and clearly contextual position is that the water here is a reference to physical birth. Any parent knows that a baby is born in a sack of water (amniotic fluid) which breaks just prior to delivery. A baby is always born wet. The immediate following context clearly contrasts physical birth from spiritual birth. The position of this writer is that the water mentioned here is a reference to physical birth. To that degree, it has nothing to do with being born again.

However, the crucial element of being born again is being born “of the Spirit.” When a person is saved, he has a new spiritual nature born within by the Holy Ghost. It is being born of God spiritually as John mentions on five occasions in his first epistle. Whereas childbirth is being born of the flesh, being born again is being born of God. It is being born from above. It is being begotten again by God the Father of our Lord Jesus Christ (1Pe 1:3).

John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

Jesus then makes clear the distinction between a first and second birth. The first “is born of the flesh.” The second is “born of the Spirit” of God. An accurate paraphrase might be as follows: ‘that which is born of the flesh is physical and that which is born of the Spirit is spiritual.’

John 3:7 Marvel not that I said unto thee, Ye must be born again.

The imperative of the new birth is made clear. “Ye must be born again.” The thought once again could also be rendered, ‘Ye must be born from above.’ In saying, “Marvel not,” Jesus in effect said, ‘You shouldn’t be amazed by this.’

John 3:8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

Jesus thus proceeded to use an everyday illustration. Wind is a common phenomena. We are aware of it. We hear it. We see the results thereof. But we do not actually see it. It, though powerful, is invisible. Moreover, we really don’t know from where it comes nor to where it is going. The clear implication of our Lord is first of the Spirit of God. He also is powerful but invisible. Nevertheless, we are aware of His working in us. However and secondly, the context clearly is how the Holy Spirit is like the invisible wind. He is the Divine Agent of the new birth. To anyone having experienced the new birth, its effect is obvious. However, like the wind, we never see the actual working of the Holy Spirit.

The greater truth Jesus taught is that the new birth is a spiritual transaction. It is not physical. It does not produce physical feelings. It is not sensational in the sense our physical senses are stimulated. But it is very real nevertheless. It is like the wind. We can’t see it, but it is genuine nonetheless.

John 3:9-11 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

Nicodemus still didn’t get it. Jesus therefore queried him, ‘art thou a master of Israel, and knowest not these things?” Jesus continued gently chiding him. He in effect said, ‘We talk about what we understand and testify of what we see. But you are not receiving our witness.’

John 3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

As Jesus had mentioned heavenly things in the preceding verse, He let Nicodemus know why He knew what He was talking about. He had been in heaven. The reference to ascending up into heaven has nothing to do with Christ’s later ascension. Rather, Jesus was simply pointing out that man humanly cannot ascend to heaven. (The exceptions to that of course were Enoch and Elijah who did so by Divine dispensation.) The thrust of the thought is that Jesus knew what He was talking about because He had been in heaven.

The final phrase, “even the Son of man which is in heaven” is of interest. What is implied is the omnipresence of our Lord. For even as He spoke to Nicodemus on the earth, He was at once and the same time in heaven. Only the omnipresent God could so do. The Deity of Christ again comes into view.

John 3:14-15 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life.

Jesus draws a parallel from Old Testament history, known to Nicodemus, to illustrate the greatest work in history not far distant. In Nu 21:7 and following is the account of the incident of the brazen serpent during the exodus. Jesus makes it clear it was an anti-type of His coming work on the cross. Accordingly, He said, “as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” The parallels between the serpent and the cross are obvious. In each case, as penitent sinners, suffering from the sting of sin, would look in simple faith to the one sacrificed and lifted up; God would deliver and save them.

Therefore, “whosoever believeth in him should not perish, but have eternal life.” In each case in John, the word translated as lifted up (‘υθοω hupsoo) refers to Christ on the cross (8:28, 12:32, 34). As sinners in simple faith will turn to Him who is lifted up, trusting Him and Him alone, they will not perish, but have eternal life.

The word translated as perish (απολλυμι appolumi) is the same base word which on other occasions is translated as ‘lost’ as in Lu 19:10. Those who are lost will perish and vice versa. The verb in the final phrase (εχω echo), but have eternal life, is present, active, subjunctive which literally means ‘but should keep on having eternal life.’ John uses the phrase “eternal life” sixteen times in his gospel and six times in his first epistle. It has the sense of ageless or endless life, beginning now, and continuing on forever. It is more than endless in quantity. It is entering into and sharing with the life of God through Christ in its character.

John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

The conversation between Jesus and Nicodemus evidently was finished in the preceding verse. Here, the verb tenses change from what Jesus was using in his conversation with Nicodemus. The setting passes from ongoing conversation to completed action.Evidently, John is inserting an ‘editorial comment’ inspired by the Holy Spirit as he reflected upon the sum of Christ’s ministry many years later.

In verses 16-21, John recapitulates and summarizes what Jesus taught Nicodemus. This is implied in the introductory word for. Moreover, it summarizes the essence of the gospel preached throughout His entire ministry. The verb tenses change from the present tense in the preceding to the aorist tense which denotes completed action. John is now looking back at the completed work of Christ.

“God so loved the world.” The word translated as loved(αγαπαω agapao—the verb form of agapé) essentially means a giving of one’s self for another. It is selfless in its nature and focuses upon the need of the other. Indeed, God did precisely that in sending Jesus.The object of God’s love is the world. The word so translated (κοσμος kosmos) bespeaks the sum of unsaved humanity. His love to mankind is universal and not limited to an elect few. Accordingly, “he gave.” The reality of agape-love is a willingness to give for the needs of another. God in His infinite wisdom and love saw the hopeless need of the human race and gave of Himself precisely what was needed— His Son. John again refers to Jesus as the “only begotten Son.” Again, this is reference to His incarnation. See comments thereto at Joh 1:14,18.

As in verse 15, the key to eternal life is believing. It speaks of relying exclusively upon Jesus Christ. It is total dependence on Him. It is trust in a personal active way. It implies there is no other way. There are lessor degrees of faith such as the intellectual ‘head-knowledge’ type of faith. Though better than no faith, it is not sufficient to save. There also is a temporal-type of faith in seeking God’s help for a present crisis. Though this is still a higher level of faith, it likewise is not sufficient to save. What is implied in the principle of saving faith as defined here, is a turning to and trusting in Jesus Christ as one’s only hope of salvation. The result is “everlasting life” as described in comments on verse 15.

John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

John gives further explanation of God’s sending of Jesus into the world. Though God ultimately has given all judgement to the Son (Joh 5:22), that was not His purpose in coming. Rather, Jesus Christ came “that the world through him might be saved.” John uses the word saved here for the first time. It is translated from the word (σωζω) sodzo and is used over one-hundred times in the New Testament. It is related to the noun form (σωτηρια soteria) which is usually translated as ‘salvation.’ It was commonly used for physical healing or deliverance. Here it clearly speaks of spiritual salvation. It is being saved from perishing, saved from going to hell, and saved from judgement.

John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

The verb tenses of the participles in this verse are instructive. “He that believeth on him is not condemned.” In both verbs (participles in the Greek) the tense is presentwhich implies ongoing action. Thus, as we believe (i.e., totally trust Him as described above), there is no condemnation even now. However, for one who “believeth not” (present tense), he is “condemned already” (perfect tense, passive voice). The idea is that such an unbeliever has already been condemned. The word translated as already (ηδη ede) is more commonly translated as ‘now.’ An unbeliever thus is condemned even now. Unsaved people are not only unsaved, they are, even as we speak, under the condemnation of God. They need do nothing else. They are already condemned.

The reason is as simple as it is profound. It is “because they have not believed in the name of the only begotten Son of God.” The one sin which automatically condemns is failure to turn to and trust in the name (Jesus Christ) of God’s only begotten (incarnated) Son. Though sin in general has already condemned humanity, the final nail in one’s coffin spiritually is failure to receive Christ by turning to and trusting Him.

John 3:19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

The Holy Spirit inspired John to give insight into the depth of human depravity and its deserved condemnation. Jesus Christ is the light of the world. He is repeatedly so referred to by John. Light is the antithesis of darkness. In physics, darkness is the absence of light. Throughout the Scripture, darkness is a metaphor of evil. As God’s light has entered into the world, men apprehended it not (Joh 1:5). They want nothing to do with the light. In fact, sinful humanity loves “darkness rather than light, because their deeds are evil.”

John 3:20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

Two separate words are translated as evil in verses 19-20. In verse 19 the word translated as evil (πονηρος poneros) is the generic word for ‘evil’ or ‘wicked’ in the New Testament. It is a reference to sin in general. However, in verse 20 a more descriptive term is used. There, the word translated as evil is the Greek word (φαυλος) phaulos from whence the English word phallus derives. In its broader sense, it is a reference to sexual sin. Insight is given here how those prac-ticing sexual sin not only want nothing to do with the light, but actually hate the light. People living in sexual sin usually want nothing to do with the things of God. When such sin begins in one’s life, the first thing to be cast aside are the things of God. They do not coexist together. Moreover, people living in sexual sin, be it fornication, adultery, or homosexuality particularly, are often open in their hostility to true Christianity and anything pertaining to it.

The thought parallels what God said through Hosea, “Whoredom and wine . . . take away the heart” (Ho 4:11). Sin of a sexual nature turns one’s heart from God. Hence, those living in sin generally are not attracted by the light of the glorious gospel of Christ. However, those living in sexual sin not only are not interested in the gospel, but hate it and actively oppose it. Their wickedness is in danger of being rebuked.

John 3:25 Then there arose a question between some of John’s disciples and the Jews about purifying.

There is no record of any jealousy or friction between Jesus and John the Baptist. However, evidently such arose between their disciples. The mention of purifying here may be a reference in context to the respective baptisms being done by John and Jesus. Both the preceding and succeeding context deals seamlessly about the matter of baptisms. Though Christian baptism never conveys the idea of cleansing or purification (from sin), to the Jewish mind, ritual baths could and often did mean purifying. This was particularly true in a symbolic or ceremonial sense. Therefore, the debate between John’s disciples and those of Jesus may have been over whose baptism was right.

John 3:24 For John was not yet cast into prison.

John had not as yet been arrested by Herod and jailed.

John 3:23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.

Meanwhile, John the Baptist was also baptizing nearby at a place called Aenon near the town of Salim. This probably was a place near the west bank of the Jordan River near Scythopolis. There remains to this day a village named ‘Salem’ in this vicinity. It is significant that John made a point to baptize here “because there was much water there.” The word translated as baptizing (βαπτιζω baptidzo) is transliterated and not translated. It literally means to ‘immerse,’ ‘plunge,’ or ‘dip.’ That is indisputable. The idea of sprinkling or pouring is completely alien to the historic etymology of the word. Moreover, John made a point to baptize at a place where there was much water. In the summer in Israel, water is at a premium, especially water deep enough to immerse an adult. John resorted to a place where he could find adequate public water to so baptize. The circumstantial evidence clearly points to immersion, apart from the etymology of the word.

John 3:22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.

Jesus departed from Jerusalem after the discourse with Nicodemus to the surrounding region of Judea. For the first time in the new Testament, record is made of people being baptized unto Jesus. Joh 4:2 makes it clear that Jesus Himself did not baptize, rather His disciples. Nevertheless, here is the first record of Christian baptism. A key concept in understanding the principle of baptism is that of identification. Those who received John’s message in part were identifying (and hence receiving) his message. Those who were baptized by Jesus’ disciples were willing to identify with Him, publicly testifying they had received Him as Savior.

John 3:21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

In contrast, those doing the truth are attracted to the light of God rather than being repelled by it. The roach lurking in the sewer flees from light whereas the lofty butterfly is attracted to it. The word translated as truth (αληθεια aletheia) is the word commonly used for truth. However, in this context it may also connote a broader sense of righteousness and godliness. These three are closely related to almost being synonymous. Those whose works are in truth, righteousness, and godliness are attracted to the light of Jesus Christ and the things of God. They, in contrast, come to the light that their activities might be made manifest. The reason is they are accomplished in God.

Sin avoids and even hates the light of Jesus Christ. In contrast, righteousness, truth, and godliness are attracted to God’s light, desiring to find further guidance and encouragement.

John 3:26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all mencome to him.

The delegation of John’s disciples returned to him, complaining that Jesus had bigger crowds and more baptisms than him. Their jealousy is evident in that they would not even mention the name of Jesus. Their spiritual immaturity was reflected in their jealousy of a ministry larger than theirs.

John 3:30 He must increase, but I must decrease.

Accordingly, as the ministry of Jesus Christ increased, John’s of necessity decreased. As his divinely appointed role as matchmaker was accomplished, he therefore would fade into the background. That is exactly what happened.

John 3:29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.

John used an illustration which is weighty with greater truth. A bride has her bridegroom. However, it was the duty of the friend of the bridegroom to bring him and the bride together. The idea, at the least, is of a matchmaker. It possibly may have the sense of the friend rejoicing as he hears the bridegroom speaking romantically to his bride. John was that friend. His ministry, in part, was to bring people to Christ. The Apostle Paul more fully develops the relationship of the espoused church to Jesus Christ, the great Bridegroom in Eph 5:23-32 and 2Co 11:2. And John wrote more of it Re 19:6-7; 21:2. Here, the Baptist rejoiced in drawing the future bride to the Bridegroom.

Moreover, in the greater scope of eschatology, a definite clue is given as to who the friend of the bride and groom will be. John the Baptist, as a quintessential Jew, may indeed be representative here of Israel. Someday at the marriage supper of the Lamb, believing Israel may be the friends and guests present. A camaraderie and fraternity is thus seen between future Israel and the church. This further implies the distinction between Israel and the church. Though there is a spiritual relationship and affinity between the two, they are not the same.

John 3:28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.

John reminded his jealous followers that he had told them, “I am not the Christ, but that I am sent before him.” That is to say, Jesus is the Christ. John was just His forerunner.

John 3:27 John answered and said, A man can receive nothing, except it be given him from heaven.

John, to the contrary, reflected spiritual maturity. “A man can receive nothing, except it be given him from heaven.” In other words, John said, whatever success Jesus was receiving was from heaven. And indeed, it is God’s blessing which advances a ministry. That being the case, there is no room for jealousy or petty rivalry.

John 3:31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.

From here to the end of the chapter, the Apostle John makes final comment upon John the Baptist’s ministry and Jesus’ impending ministry. He properly noted that Jesus was from heaven, while John the Baptist was quite earthly. Therefore, he that came from above is literally over all and above all, including the Baptist. The reference to “he that is of the earth” is the contrast of John’s mere human origins.

The following is an accurate paraphrase of the thrust of the verse. ‘He that has come from above is over all: he that is from the earth is from the earth and speaketh from the earth: he that has come from heaven is over all.’ The simple point the Apostle John is driving at is that Jesus, from heaven, is superior to and over John the Baptist, who was from the earth and spake therefrom.

John 3:32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

John the Baptist testified of Jesus Christ concerning what he heard and saw. The phrase of “no man receiveth his testimony is rhetorical.” The sense is that relatively few received his testimony.