John 3 - The Moody Bible Commentary

3:1 There was a man ties directly to chap. 2. Jesus “knew what was in man” (2:25), so He knew what was in Nicodemus. On the Pharisees, see comment on 1:24. As a ruler of the Jews, Nicodemus was a member of the Sanhedrin (on the Sanhedrin, see comments on 11:47). Joseph of Arimathea, Nicodemus’s friend (Cf. 19:38-39), was also on this council (Mk 15:43).

3 Dialogue with Nicodemus (3:1-21)

Believers are fond of the encounter of Jesus with Nicodemus because it reveals the wonderful truth of being “born again” (or better, “born from above”).

3:2 Although Nicodemus had not yet believed in Christ, he was moving toward faith. His remark We know that You have come from God reflects the growing conviction of sincere seekers among the Jews. Many eventually came to faith (12:42). Jesus’ role as a teacher contrasted with Nicodemus’s limitations as a teacher among the Jewish people (v. 10).

3:3-4 For truly, truly, see comments on 1:51. One needed more than the recognition that God was with Jesus (v. 2). The Pharisee needed a spiritual birth—to be “born from above.” The word translated “again” (anothen) can also mean “from above,” and this is the preferable understanding here. Jesus spoke of a spiritual birth “from above,” but Nicodemus misunderstood this to be a physical rebirth (“born again”). The gospel of John records numerous misunderstandings of Jesus.

3:5 In the phrase born of water and the Spirit, “water” cannot refer to Christian baptism, as this would have been meaningless to Nicodemus at this point in salvation history. It also does not mean that baptism is necessary for eternal life since this would contradict the single requirement of faith for eternal life in John (1:12; 3:16, 36; 8:24; 20:31; see the comments on 1Pt 3:21). Water (v. 5) probably does not refer to human birth, being born through the amniotic fluids associated with birth, for there is no indication that the ancient world thought of birth in such terms. The better understanding is that Jesus alludes to Ezk 36:25-27, a passage that refers to God providing spiritual cleansing (“I will sprinkle clean water on you”) and giving His Spirit. And this is a “new covenant” passage, one with which Nicodemus should have been familiar (hence Jesus’ reproof in Jn 3:10). To see [or enter, v. 5] the kingdom of God means to live in the future millennial kingdom on earth (Rv 20:1-6), and afterward, to live the eternal life that was received in this earthly life. For kingdom of God, see v. 3 and the comments on Mt 3:1-4.

3:6-8 Like original creation that can only bear after its kind (Gn 1:11-12, 24-25), whatever is born of the flesh is flesh. So only the Spirit can produce a spiritual birth. Jesus illustrated this concept with the wind. We do not doubt the reality of the wind (you hear the sound of it) even though it is invisible and mysterious. The Spirit’s work of new birth is also invisible and mysterious but must be readily accepted like the wind.

3:9-10 Since Nicodemus became a disciple who at first failed to verbally testify of Christ (see comment on 19:38-40), his last words with Jesus are recorded in v. 9. John did not include his response. Jesus rebuked Nicodemus for not knowing the OT Scriptures that teach the necessity of a new birth by the Spirit (e.g., 1Sm 10:9; Ezk 11:9; 36:25-27; Jr 31:33).

3:11-12 We speak could refer to (1) Jesus only (the editorial “we”); (2) Jesus and the OT prophets; or (3) the Trinity (best option). All of the persons of the Trinity know and testify of what they have seen. But the Jewish leaders did not accept this testimony. Jesus had explained spiritual events (new birth, the Spirit’s work) that take place on earth (earthly things) and Nicodemus did not believe them. If Jesus spoke of unseen things in heaven (heavenly things), this would not change.

3:13-14 To speak to people about things in heaven (v. 12), one would need to have ascended into heaven, or be from there and have descended from heaven. The Son of Man (see comment on 1:51) has done the latter. Moses lifted up (v. 14) a bronze snake on a pole when God judged Israel in the wilderness with venomous snakes (Nm 21:4-9). God healed instantly anyone who simply looked at the snake (Nm 21:9). The instrument of judgment and death (the snake) became the means of life. So it is with the Christ lifted up on the cross, the instrument of His death. One “look” of faith in Christ immediately heals and brings eternal life. This is the first of three lifted up sayings in John (8:28; 12:32). Jesus being “lifted up” refers both physically to the cross, and spiritually to His exaltation/glorification through His death (Cf. 8:28; 12:32-34).

3:15 The phrase eternal life appears here for the first time of 17 times in John—four times more often than any other NT book. But the word “life” appears frequently by itself when it means “eternal” life. Some interpreters understand Jesus’ words to stop at v. 15 (cf. NET, NIV, NABRE), with 3:16 being comments provided by John and not Jesus. It is true that in 3:16ff. the third person, not the first person, predominates. But Jesus referred to Himself in the third person in 3:13-15. Why would this not continue in 3:16-18? Elsewhere in John, Jesus referred to Himself in the third person within a first-person discourse (5:19-30). A more natural break starts at v. 22, not v. 16 (cf. ESV, HCSB, NIV, CEB).

3:16 John 3:16 is perhaps the most well-known verse in the NT. God so loved the world includes all people, not just believers. God’s love is not sentimentality. “Loved” is an aorist tense, and traditionally is viewed as referring to the cross. It also anticipates the next phrase, that He gave His only begotten Son. God’s love is linked to His giving of Christ to die for sins (Gl 2:20; Eph 5:2, 25). For only begotten Son, see comment on 1:14. For believes in, see comment on 1:12. Whoever believes in Him is better translated “all who believe” or “everyone who believes,” so that the death of Christ is for the purpose of providing escape from destruction and eternal life for believers. Perish contrasts with “eternal life” and involves an eternal conscious punishment (cf. Mk 9:42-48; Rv 14:9-11). Those who believe in Christ have (present tense) eternal life now, even while on earth.

3:17 The words God did not send the Son into the world to judge the world repeat v. 16 negatively: the Father’s heart is not predisposed initially to condemnation (cf. 1Jn 4:14; 2Co 5:19). The Son was “sent” by the Father (Jn 5:36; 6:57; 17:21; 20:21), a concept found about 40 times in John. Being sent by the Father marks out mission as a central focus of Christ. Saved or “salvation” is not a common term in John (used seven times).

3:18 One’s eternal destiny is determined on earth, not in heaven. Anyone who believes in Jesus is not judged or condemned in the future judgment. Anyone who does not believe has been judged already, here and now. The future judgment confirms but does not determine one’s eternal destiny. For only begotten, see comment on 1:14.

3:19-21 Jesus is the Light that has come into the world (Cf. 1:4-9). Darkness is the place of hiding where evil deeds are done, either by non-Christians or disobedient Christians. Light is the place of openness and exposure. The unbeliever certainly hates the Light and totally avoids it. But even sinning Christians must see that they are, from God’s perspective, hating the light (cf. Jms 4:4) when they persist in their sins. They, too, do not come to the Light [a different concept from “coming” to or believing in Christ for eternal life] for fear that their deeds will be exposed and reproved (cf. 1Jn 1:6). For some time, King David hid his sins after he committed adultery and murder (see comments on Pss 32 and 51). Once a non-Christian comes to faith, he or she can be instead one who practices the truth and then comes to the Light (i.e., openly identifies with the truth) for fellowship with Christ (1Jn 1:7, 9). Only an obedient Christian can have his deeds become evident or manifested as having been wrought [produced] in God.

3:22-24 The time reference, after these things, is nonspecific, but the events took place before John’s imprisonment (cf. v. 24). John was imprisoned before Jesus began His public (Galilean) ministry (Mt 4:12-13,17; Mk 1:14-15). Part of making disciples is spending time with them, as Jesus did. Jesus and the forerunner carried on parallel baptizing ministries (Cf. 4:2), giving rise to the issue of vv. 25-26. Only John’s gospel mentions that Jesus was baptizing. The exact locations of Aenon and Salim are not known, despite the clue that there was much water there. They may have been located on the Jordan River forming the eastern boundary of Samaria. It is possible that Jesus’ effective ministry in John 4 in Sychar, a Samaritan city, may be because of the precursory work of John in the same vicinity. Christian baptism is distinct from John’s baptism (Ac 19:3-5) since it was not given until after the resurrection (Mt 28:18-20). Christian water baptism is designed to be a symbolic representation of what God has done for the believer in uniting him with Christ (see the comments on Rm 6:3-41Co 12:13), but John’s baptism is a symbol indicating repentance and spiritual cleansing in preparation for the coming of the kingdom of God.

4 Additional Testimony of John (3:22-36)

Nicodemus who never told us of his response to Jesus’ message (see comments on 2:23-25; 3:9-10) was now contrasted with John the Baptist, the bold witness.

3:25-26 A debate between John’s disciples and an unidentified Jew regarding purification brought the group to the Baptist. Whether their motives (they came) were pure or tainted by jealousy or other sins, the resulting remark to John the Baptist was an enticement to compare his ministry with Jesus’: He … to whom you have testified … all are coming to Him. Comparisons with others are unwise (2Co 10:12).

3:27-28 The Baptizer’s answer to his disciples (v. 26) generalizes a truth applicable to all, particularly to ministry: A man can receive nothing unless it has been given him from heaven. Most directly, it applies to Christ’s gathering of disciples (6:37, 39). John’s own disciples could testify to his avowal that he was only the predecessor to the Messiah (see 1:15, 20, 23). For Christ, see comment on 1:20.

3:29-30 John likened Jesus to a bridegroom (cf. Mk 2:19; Mt 25:6) at a wedding. John’s role was like the friend of the bridegroom (the “best man”). He stands next to the groom and rejoices greatly on hearing the groom’s voice as he pledges his commitment to the bride (cf. 2Co 11:2; Rv 21:9). Recognizing his God-given role, John humbly remarked of Jesus, He must increase. John also realized that his ministry would not continue the same; he must actually decrease.

3:31-33 The NASB (contra HCSB, ESV) rightly continues the quotation of the forerunner through v. 36. Because Jesus comes from above, He is therefore above all other teachers of truth. Other religious leaders are of the earth and are earthly (imperfect, limited) in their teaching. Since He has been in the presence of the Father (1:1), Christ can testify of what He has seen and heard (v. 32). The words has set his seal to this (v. 33) mean “has confirmed clearly” (NET) that God is true.

3:34-36 Since God gives the Spirit without measure to the Son, Jesus will fulfill all of God’s intentions for the Messiah. The Father’s love-gift of all things (v. 35) to the Son gives Christ the right to grant eternal life. Eternal life begins now, as is evident in the present tense, has eternal life (v. 36; cf. v. 16). Does not obey the Son contrasts with “believe,” and refers to disobeying the command to believe in Christ (12:36, 50; Ac 16:31). The wrath of God is presently on the unbeliever (Rm 1:18) and abides on (remains on) him as long as he refuses to believe.