Introduction
‘Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So, it is with everyone born of the Spirit.” “How can this be?” Nicodemus asked. “You are Israel’s teacher,” said Jesus, “and do you not understand these things? Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? No one has ever gone into heaven except the one who came from heaven—the Son of Man. Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.’ John 3:1-15
Jesus Teaches Nicodemus
The supernatural knowledge possessed by Jesus of what was in man, and man’s refusal to recognise His true disciples is made clearer in these verse. Any who didn’t feel the need for the radical change in human nature which He came into the world to effect, is clearly brought out in His interview with Nicodemus.
Nicodemus was genuinely impressed by what Jesus said and did, he at least didn’t attribute Jesus’ extraordinary powers to Satanic influence, as some of the other Pharisees did, Matthew 12:22-32 / Luke 11:14-23.
On the contrary, he recognised Jesus as a teacher who has come from God, John 3:2, and he is anxious to know more about Him, but he also seems anxious to avoid giving the impression he wants to become a committed disciple.
Nicodemus was a member of the ruling council, a Sanhedrin, John 3:1. Most of the Sanhedrin were Sadducees of the Priestly families, but some were of the Pharisee sect. Nicodemus was one of these, and his acceptance on the Sanhedrin council was quite an honour.
The fact that Nicodemus came at night, John 3:2, is an indication that he did not want to be seen, however, it may just have been that he was too busy to see Jesus during the day, in which case it is unlikely that the night would have been mentioned.
It could also have been that he wanted to see Jesus by himself to be able to ask Him questions without interruptions and Jesus was so busy during the day with the crowds that the only time Nicodemus knew that he would get peace and quiet with Jesus was at night.
The word, ‘Rabbi’ is an indication of respect, John 3:2, so Nicodemus is being polite and cautious in this opening conversation implying that he must have been at least a bit impressed by Jesus. He acknowledges Jesus but doesn’t declare his faith.
By using the word, ‘we’, John 3:2, he is referring to the people, in general, he had discussed Jesus with a group sympathetic with His cause, not necessarily people on the Sanhedrin. Nicodemus would have been looking forward to the establishment of God’s kingdom and also a greater reward because he adhered to the Pharisaic traditions.
As soon as Nicodemus has paid his compliments, John 3:3, Jesus cuts away from under his feet all grounds for self-satisfaction. Jesus’ reply isn’t as reserved, He gets right to the heart of the matter. ‘I tell you the truth’ is a method of emphasising a point, directly translated, it would read ‘Amen, Amen’, and it is often translated as ‘Truly, Truly’ or ‘Verily, Verily’, John 3:3.
The idea of being born again, John 3:3, confuses Nicodemus, it holds the idea that a distinct change has taken place and results in his following question. The kingdom of God is for those who have received this total change, Jesus states it in the negative, John 3:3.
The Kingdom of God refers to more than the church, it was before the church and will be after it, before creation, patriarchs, mosaic age church, but the entire heavenly realm of God. God is present in all things.
The words ‘cannot see’ mean ‘cannot perceive’. It doesn’t mean see as in physical sight but is talking about personal experience. Nicodemus asks for clarification regarding the question of being born again, remember Nicodemus would have to be quite old to be in the Sanhedrin so his question seems almost comical, John 3:4.
The baptism of John was well known by this time, no matter how much the Pharisees wanted to ignore it, Matthew 3:13-17 / John 1:26-36. The answer Jesus gives confirms the doctrine of baptism and shows that it refers to the baptism of a penitent believer, John 5:5.
The new birth is demonstrated by people becoming citizens of the kingdom on the day of Pentecost, Acts 2:37-47. Jesus here at the start of His doctrinal message begins with a similar statement to Peters in Acts 2:38.
The Spirit confirms the need to receive the post-resurrection baptism, John 3:6-8, as only that baptism gives the Holy Spirit, Acts 2:38. A play on words is made here, the Spirit and the wind both are the same words in Greek ‘pneumatos’. Wind illustrates the fact that the Holy Spirit is inexplicable to man.
The Holy Spirit uses His sword, the word of God, to produce conviction of faith which leads to the conviction of sin which leads to the waters of obedience, baptism, John 16:7-8 / Acts 2:36-38 / Ephesians 6:17. The message of the Spirit, Acts 2:36-41, includes conception, Acts 2:37, and delivery, Acts 2:41.
As the wind, cannot be prevented from going where it wishes nor can the Spirit, John 3:8. He enters at will but must be allowed to enter at baptism to replace the removed sin. The words, ‘born of the Spirit’ is a name given to all who are Christians.
The point is that God isn’t restricted by human or physical boundaries, man can only reproduce human life, but the Holy Spirit can give life from above.
In John 3:9 Nicodemus again asks for clarification, ‘how can this be’ or ‘how can this come about.’ Like the Jews generally, he fails to appreciate the meaning of the Spiritual nature of the Kingdom, Matthew 18:1 / John 20:21 / John 6:15 / Acts 1:6.
Jesus’ reply seems almost rude again, John 3:10. He seems disappointed that the teacher of the Law, those who ought first to understand, cannot. It is an apparent rebuke. The ‘we’ in John 3:11, is Jesus and the Father, or the apostles, John 4:22, or John the Baptiser. The Pharisees had rejected the baptism of John, Luke 7:29-31.
The word ‘you,’ both here, John 1:11, and in John 3:12, to paraphrase says, ‘I solemnly tell you that we are reliable witnesses, but you reject our witness or testimony’.
He is very straightforward, Jesus must have seen something that He liked about Nicodemus, as He revealed Himself to Him, and gave him a good explanation of what Christ was all about.
Jesus is saying to Nicodemus, ‘if you disbelieve me when I tell you about things on earth, how will you believe me when I tell you about heaven. Jesus asserts His heavenly origin, ‘no one, but me?’ John 3:12-15.
He tells him that he is the son of man, an expression used in Psalm 8:4 and Daniel 7:13. Jesus seems to get to the heart of the matter very quickly, indicating that He may have considered Nicodemus a spiritual man.
The ‘snake’ mentioned in John 3:14-15, is taken from Numbers 21:9, where the bronze snake gave salvation of a physical sort to those bitten by snakes. As this snake, later called ‘nehustan’, was lifted up, so must the Son of Man be lifted up, on the cross, John 12:32.
In the first instance so people could see and receive physical healing, and in the second case lifting Jesus upon the cross gave all salvation from Spiritual death, Romans 3:23-26. After lifting up the Son, all who believe in Him may have eternal life, rather than eternal death without Him, Mark 16:16.
The word, believe, John 3:15, is ‘pisteuo’ in Greek and it means to place one’s trust or confidence in, to rely upon by faith. Eternal life has more to do with quality than quantity, hell is eternal in time too, the quality is there because it is life with the Eternal One.
Eternal life is more than just endless living, it is a sharing in the life of God, John 5:26 / John 17:3. 1 John 5:11-12 makes it very clear that eternal life is a dimension that means life in full fellowship and unity with God.
‘For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God, did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.’ John 3:16-21
It seems unlikely that this passage was in fact said by Jesus, it was more likely the words of John the author introducing some commentary.
When Jesus refers to the first person of the Godhead, He uses the term Father, not God as He does here, there is a similar phrase in John 1:4-9. We are told something about the uniqueness of the love of God and we see that it isn’t an inactive love, but a love that is proven by God’s actions.
So, Christ was a result of the love of God, He saw that man needed help in overcoming sin. So, in response to that need, God sent and gave His unique and only begotten Son. Salvation can only be achieved through Him, John 14:6 / Acts 4:12.
God so loved, ‘agapao’, is the Greek word. This is the first use of this word, it is used 36 times in the book, and again with the same regularity in 1 John, it is used 31 times. Luke only uses it 13 times. The main themes of this book are ‘logos’ and ‘love’. As to person ‘logos’ as to character ‘love’.
The word world, in Greek is, ‘kosmos’ and it means ‘all of humanity’. The Jews often referred to God’s love for Israel but never used the term love to describe His relationship with the world. The response God seeks for this is that man ought to believe in the one He sent and the result of believing is a return of love and obedience to the desires of God, John 3:16.
The essence of that desire is that none should perish, John 3:16, in Greek that is the word, ‘apollumi’, and it means not loss of being but the loss of well-being and so all should believe in the one God sent, John 3:17.
John 3:16 and John 3:18 describe the sad result of not believing was perishing or eternal separation from God, 2 Thessalonians 1:7-9. For those who do believe, awaits eternal life shared with God and the risen Saviour, 2 Thessalonians 1:10.
The word eternal, John 3:16, is used here and in six other places in this Gospel, always in connection with life. We are everlasting beings, we have a point of time of beginning, but only God is truly eternal with no beginning or end, Isaiah 9:6 / Revelation 1:8 / Revelation 22:6 / Revelation 22:16. John uses a different expression when speaking about something abiding forever, John 6:51 / John 14:16.
Although the idea of ‘duration’ isn’t absent from the former word, it is stressing the difference in the quality of life. Truth and evil are equated with light and darkness, the son is the light, and all can see the light but not all chose to go with the light, John 3:19-21.
It is interesting to see a relationship develop, dark, evil, hate, on the one side and light, truth, love on the other. Living in the light gives faith, which is accompanied by a new quality of life that only can give credence to belief.
John 3:18 reminds us of Romans 8:1, ‘there is no condemnation for those who believe’. The division is drawn between condemnation for those who believe. The division is drawn between condemned! Not being condemned is related to living in darkness or light. He that believes not incurs the wrath, ‘orge’ of God, Matthew 3:7 / Romans 1:18.
Man, either accepts the grace of God and the eternal salvation it provides or refuses God’s help and so suffers the consequences of the justice of God’s verdict upon their sins and consequences of their life.
We force God to pronounce His verdict of justice upon us as we reject His offer of mercy. The verdict, conclusion or result of all this is that absolute faith leads to absolute life, John 1:4-5. John 3:20 tells us about human nature, Adam and Eve hid in the garden, Genesis 3:8.
John Testifies Again About Jesus
‘After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized. (This was before John was put in prison.) An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing. They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him.” To this John replied, “A person can receive only what is given them from heaven. You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’ The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. He must become greater; I must become less.” The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. He testifies to what he has seen and heard, but no one accepts his testimony. Whoever has accepted it has certified that God is truthful. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. The Father loves the Son and has placed everything in his hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.’ John 3:22-35
This was Jesus’ Judean ministry, the amount of time involved here is hard to say, but possibly about six months. This account isn’t related in the synoptic accounts which go straight into the Galilean ministry, where John was already imprisoned. This is the only place we read of Jesus and His disciples baptising, John 4:2.
Because this was before His death burial and resurrection, the message of Jesus at this time is the same as John the Baptiser, ‘repent and be baptised’, John 3:22-24 / Acts 2:38 / Acts 19:4. If they obeyed the message they didn’t become Christians but were restored as good Jews acceptable to God.
The kingdom is at hand, near, means the kingdom couldn’t be established until the death of Jesus, Hebrews 9:12-17 / Mark 9:1 / Luke 24:46-49. Jesus sent out the 70 with the same message, John’s message and Jesus’ message were in harmony.
In John 3:23, we find the motivation behind John baptising at Aenon, there was a large amount of water there. This was necessary as John was immersing people, not just pouring or sprinkling as some would have us believe. The ceremonial washing that was being argued about was almost certainly baptism, John 3:25.
This was practised by the Jews before John’s time, and even today baptism as a type of ceremonial washing causes no end to the argument.
The dead sea scrolls show that some Jews were deeply interested in the right way to achieve ceremonial purification. This is one of the major differences between the Qumran sect and Jesus’ teaching, their baptism was for ceremonial purposes.
In John 3:26 it seems that John’s disciples seem to be jealous at the thought of Jesus attracting more attention than their own teacher. The first thing to note in John’s response is the total absence of bitterness at the news of Jesus’ success, John 3:27-29. He accepts that the success he had enjoyed was given from heaven and that any Jesus now enjoys is likewise from heaven.
John’s parable in in John 3:29 is a graphic display of the central position held by Christ, who is the bridegroom. John the Baptist is the best man, sitting, waiting for the arrival of the groom, then serving him after his arrival. The position of the bride is reserved for those who accept his message and go to him.
He now sees his role as a diminishing one at the same rate as Jesus’ role increases, John 2:30. When John was taken and murdered, his role was complete.
John says, ‘my joy is full,’ John 3:29, the joy of John is a reflection of a task completed and done well. This should be our attitude when Christ comes into our life.
John 3:31-32, like John 3:16-21, is most likely a commentary included by John as he wrote the account. Jesus is designated as the one who comes from above, which is confirmation of the nature of His work, and also a recognition of the superiority of Jesus.
God has given Him ALL authority, Matthew 28:18. An awareness of the poor response and the rejection by the people of the messenger of God and son of God.
Note that those who accept Jesus are doing the right thing, John 3:33 and in John 3:34, the Greek here reads ‘for He whom God has sent utters the words of God, for he gives the Spirit without measure’.
Four Views
1. God gives Christ the fullness of the Spirit instead of a limited or occasional supply. This means that Jesus received all the Spirit while we receive only part of the Spirit, 1 Corinthians 12:1ff. Ephesians 1:19 tells us that the same power of the Spirit raised Jesus from the dead.
2. A general statement, God gives the Spirit freely and abundantly to everyone, including Christ, without measure. John 14:26 says, ‘the Father will give the Spirit’ and does John 16:13, ‘the Spirit will guide in truth’.
3. The Spirit is the subject, and the Spirit gives to Christ the words of God without measure. This is incorrect according to the Greek and English texts.
4. Christ is subject and He gives the Spirit without measure. This is correct, Christ is the subject. John’s discussion was about the authority of Jesus, John 3:34, ‘To Him God gives the Spirit without measure’.
Christ now gives the Spirit because He shall baptise with the Holy Spirit and with fire, Matthew 3:11 / John 1:33. Jesus said He would send the Spirit, John 7:37-39 / John 14:26 / John 15:26 / John 16:7 / John 16:13. The Spirit is never mentioned as partially given, 1 Corinthians 12:1ff.
Some say that Jesus had the Spirit in unlimited measure, and the apostles had the Spirit in baptismal measure. The ones the apostles laid hands on had the Spirit in miraculous measure and all Christians have the Spirit in normal, indwelling, measure, Acts 2:38 / Romans 8:1 / 1 Corinthians 6:19.
Some say there is no difference between the Spirit and the power of the Spirit, Acts 1:5-8 / Ephesians 1:19. Others say that they were to wait for the ‘spirit’ who would come with ‘power’, Luke 24:49 / Acts 1:1.
The Son has eternal life and note the point is made that salvation is only to be found in Jesus, John 6:47 / John 14:6 / Acts 4:12 / 1 John 5:11-12.
The words, ‘shall not see life’, John 3:35, means just a man who cuts his throat commits physical suicide, a man who rejects Jesus commits spiritual suicide, the latter is the worse, Matthew 10:10.
The wrath of God, Romans 1:18 / Matthew 25:46, means everlasting torment, age-abiding, present and continuous. both heaven and hell.
