John 3 - NIV Grace and Truth Study Bible

3:1–3 Chapter 3 recounts two major episodes: Jesus’ encounter with Nicodemus and a discussion between John the Baptist and his disciples. Jesus’ encounter with Nicodemus is one of the most famous episodes in the Bible. Despite his learning and reputation, Nicodemus still needed to be born again. This discussion is an elaboration on what John wrote in the prologue—that one must be born of God (1:12–13). John the Baptist’s final words, which are recorded in this chapter, reveal his joy at seeing his ministry decrease as Jesus’ ministry increased. The chapter concludes with an explanation of why Jesus is superior to John (and everyone else).

Nicodemus is an example of those referred to in John 2:23–25. He was impressed by Jesus’ signs but did not yet have genuine faith. He was a member of the Pharisaic sect in the Sanhedrin, the Jewish high court for religious matters. He appeared to express a sincere desire to learn more about Jesus. Despite his esteemed position, he needed to experience a new birth. Nicodemus made three comments during their conversation, each of which Jesus answered (3:2,4,9). Nicodemus began by acknowledging that Jesus came from God, evident because of Jesus’ signs. His use of the pronoun “we” implies that his inquiry was not just for himself. But Jesus cut right to the heart of the issue by declaring that a person must be born again. The term “born again” can also be translated “born from above.” John probably intends both thoughts, meaning that the new birth is a work of God and results in a dramatic transformation.

3:4–8 Nicodemus interpreted Jesus’ words literally. Jesus noted that if someone is to enter God’s kingdom, they must be born of water and the Spirit. This phrase “water and the Spirit” is parallel to being “born again,” but it expands on the concept. Jesus’ words allude to Ezekiel 36:25–27. When one is born again, they receive a spiritual cleansing (Titus 3:5). People become members of an earthly family by natural birth, but they become members of God’s family by spiritual birth. Jesus was emphatic that there is no other way to join God’s family than by rebirth (Jn 3:5). Jesus illustrated his point by comparing the work of the Spirit to the blowing of the wind (v. 8). The words “wind” and “spirit” translate the same Greek and Hebrew words. While the wind’s origin is invisible, its effects are apparent; the same is true of those born of the Spirit.

3:9–15 Nicodemus asked a final question. Nicodemus, as a prominent teacher, should have understood these things. Jesus’ use of “we” probably refers to the Father and himself. This twofold witness confirmed the truthfulness of his words. The “earthly things” (v. 12) refers to the new birth. The key to understanding Jesus’ teaching is faith in a crucified Son. Jesus explained that there is a great distance between this world and heaven. He bridges that distance, validating his divine stature by defeating death and returning to heaven. Jesus illustrated his statement by pointing to the events recorded in Numbers 21:8–9. When the Israelites were wandering in the wilderness, God sent a plague of snakes to punish them for their rebellious attitudes. If they obeyed God’s command to look at the “lifted up” bronze snake after being bitten, they would be healed. The idea of Jesus being “lifted up” speaks of his death, resurrection, and exaltation. This is the first of three “lifted up” sayings in this Gospel (see also 8:28; 12:32). Those who look to the “lifted up” Son of Man and believe in him will have eternal life. John 3:15 is the first reference to “eternal life” in this Gospel. Eternal life is the life of God, which resides in Christ and is given to all believers. This life is a present reality for those who believe.

3:16–18 Verse 16 may be the most well-known and beloved verse in the Bible. Jesus is God’s unique Son, and his death is the supreme demonstration of God’s love. The purpose for Jesus’ coming is brought out both negatively and positively. In verse 16, God sent Jesus so that those who believe in him will not perish (negative) but have eternal life (positive). In verse 17, God sent Jesus not to condemn the world at this time (negative) but to bring salvation (positive). Love and salvation are the reasons the Father sent his Son. Salvation was central to Jesus’ mission. Belief in Jesus is the decisive issue. Those who believe in him are not condemned, while those who do not believe in him are condemned already.

3:19–21 These verses look back at Jesus’ encounter with Nicodemus and explain why some believe and others do not. The refusal to trust in Christ is part of a cosmic battle between light and darkness. Those who trust in him and live in obedience to the truth are in the light, while those who do not come to the light are described as loving the darkness, hating the light, and refusing the light. The difference between the believer and the unbeliever is their differing attitudes toward the light. The refusal to believe is a moral issue more than an intellectual one. Therefore, what was going on with Nicodemus was more significant than just an intellectual discussion between two rabbis; it was a cosmic battle between truth and error, light and darkness, eternal life and final judgment.

3:22–26 Jesus’ and John the Baptist’s ministries overlapped for a time. The events described in John’s Gospel up to this point preceded the beginning of Jesus’ Galilean ministry described in the Synoptic Gospels (Matthew, Mark, and Luke; see Mk 1:14). John the Baptist’s final words in this Gospel appear in John 3:30. Verses 22–36 can be divided into two sections. In the opening section, John the Baptist helped his followers understand why Jesus’ ministry had to increase and his own ministry had to decrease (vv. 22–30). In the next section, John the apostle reflects on why Jesus is superior to John the Baptist (vv. 31–36). Some of John the Baptist’s disciples and another Jew approached John the Baptist on the issue of ceremonial washings. The ensuing discussion had more to do with the success of Jesus’ ministry and less to do with ceremonial washings.

3:27–30 John the Baptist responded to the concerns of his followers over the growing popularity of Jesus’ ministry with several thoughts. The growth of Jesus’ ministry was the result of divine providence. Instead of being jealous over Jesus’ successful ministry, they should have rejoiced in what God was doing through Jesus. John the Baptist reminded them that he was not the Messiah but the forerunner. He illustrated his relationship to Jesus by comparing it to serving as the best man at a wedding (v. 29). Jesus is the bridegroom; John the Baptist is the bridegroom’s friend. John the Baptist’s joy was full because of the privilege of serving the bridegroom. Finally, John the Baptist recognized the absolute necessity of his ministry drifting into the background as Jesus’ ministry came into the foreground. The greatness of John the Baptist is reflected in the genuine humility of his final words in this Gospel (v. 30).

3:31–36 The simple, straightforward explanation of the previous verses now expands into more abstract statements about Jesus’ superiority. Jesus is superior because of his heavenly origin, heavenly testimony, and heavenly authority. Jesus came from heaven, while John the Baptist was of the earth. The words “above all” (v. 31) mean Jesus is superior to all things and all people. He is uniquely qualified to reveal the Father and speak for him because he came from him. Those who accept his witness acknowledge its truthfulness. The apostle adds the thought that the Father has given Jesus the Spirit without limit (v. 34). In addition, Jesus’ superiority is based on the Father’s love for him and his gift of all authority (Col 1:16–18). John 3 concludes by contrasting those who believe and those who reject the Son.