John 3 - King James Version Bible Commentary

Jn 3:1-2. In these opening verses, Nicodemus is introduced as a man of the Pharisees and a ruler of the Jews. The Pharisees were the religious separatists and the rulers (Gr archo¯n) who predominantly formed the Sanhedrin. Nicodemus came to Jesus by night so that he could personally talk with Christ. We know seems to indicate that other influential religious leaders were convinced that Christ was a teacher come from God because of the miracles.

Jn 3:3. After Nicodemus came to Christ, Christ made a statement about the new birth. Nicodemus then asked three questions about that statement. Except a man be born again. The word again (Gr ano¯then) means “from above.” Unless a person is born from above he cannot see the kingdom of God. The kingdom of God is His rule over His people and refers to everlasting life.

Jn 3:4. Nicodemus’ questions reveal that he did not grasp the spiritual meaning of the Lord’s statement. Nicodemus expects a negative answer to his rhetorical question. However, Christ answers by explaining this new birth.

Jn 3:5. To be a part of God’s kingdom, one must be born of water and of the Spirit. There are three interpretations as to the meaning of water: it refers to the washing of the water of God’s Word (I Pet 1:23); it refers to baptism; or it refers to physical birth. The latter of the three seems to be the most logical.

Jn 3:6. Christ continues to contrast physical birth and spiritual birth. The flesh produces flesh while the Spirit produces that which is spiritual.

Jn 3:7. Marvel not. Do not be amazed or shocked. Ye must be born again. To become a part of God’s spiritual kingdom, one must experience a spiritual birth.

Jn 3:8. The wind (Gr pneuma which is the same word used for spirit) cannot be seen or explained. The wind can only be heard or observed in relation to its effect. So is everyone that is born of the Spirit. The new birth is inexplicable. One can only observe the results.

Jn 3:9-10. Nicodemus asks his third question, How can? He asks the same question as before (Jn 3:4). Christ rebukes him, and in doing so, brings Nicodemus to the point of submission. Both master (teacher) and Israel have a definite article in Greek. Christ rebukes Nicodemus by asking, “Are you not the teacher of the Israel and you are ignorant of those things?” Nicodemus needed a new heart (Ezk 11:19).

The conversation now becomes one-sided. Christ teaches and Nicodemus listens.

Jn 3:11. Verily (Gr ame¯n, truly) I say unto thee. In speaking for His followers, Christ reminds Nicodemus that they were saying what they knew and were testifying to what they had seen. The reality of the new birth was known to them by experience. However, the question and blindness of Nicodemus led the Lord to say, Ye receive not our witness.

Jn 3:12-13. If Nicodemus did not accept earthly things, matters of spiritual nature which take place on the earth, then he would not believe heavenly things. Firsthand knowledge must come from the Son of man. Knowledge of heavenly things is only possible through Him that came down from heaven.

Jn 3:14-15. Christ now illustrates, from Numbers 21, the nature of God’s plan of redemption. Sin had caused God to punish the Israelites with serpents. God commanded Moses to make a brass serpent, so that when the sick looked to that serpent, they would be healed. The Son of Man must be lifted up (on the cross) so that man bitten by the serpent of sin might have life eternal.

Jn 3:16. The gospel in a nutshell. The love of God shown in action. (1) The source of love—God. (2) The extent of love—the world. (3) The sacrifice of love—He gave his only begotten Son. (4) The results of love—whosoever believeth in him should not perish.

Jn 3:17. The Jews understood that the Messiah would come to condemn the Gentiles (Amos 5:18-20). Against this false teaching, Christ told Nicodemus that God’s plan was to save the world.

Jn 3:18. Condemnation is reserved for the one that believeth not. There are only two kinds of people in the world: (1) those who have everlasting life as a result of faith in Christ; and (2) those who have not believed and as a result stand condemned already. They are already sentenced (condemned) and await only the execution of that sentence.

Jn 3:19-21. Christ as the Light is rejected by a dark world because their deeds were evil. Those who reject the Light also hateth (Gr miseo¯, detest, abhor) that Light, lest their deeds be exposed. In contrast to those who abhor the Light, he that doeth truth gravitates toward the Light to show that his deeds are wrought in God. Christ concludes their interview with an invitation for Nicodemus to leave his darkness and unbelief and come to the Light.

Jn 3:22-25. After these things. Following the interview with Nicodemus, Jesus traveled to Judaea and baptized. John, who was not yet cast into prison, was performing a similar ministry near Salim. A debate erupted over the baptism of Jesus and the baptism of John as to which had greater purifying ability.

Jn 3:26-29. They came unto John. They were probably disciples of John since their statement carried a hint of jealousy toward Christ (all men came to him) and they refused to mention Christ by name. John’s disciples were concerned about the decreasing popularity of their leader. John quickly replied that each person is given a place of service from heaven. John had no right to claim any importance other than what God gave him. John’s position was as the forerunner of Christ. Rather than regretting his loss of popularity to Christ, John rejoices in being the friend of the bridegroom. This my joy therefore is fulfilled. The reports that the crowds are attracted to Christ causes John to have joy.

Jn 3:30. He must increase, but I must decrease. Notice the must. In God’s plan John must diminish and Christ must continue to grow. The comparison between Christ and John the Baptist is continued and brought to conclusion in verses Jn 3:31-36.

Jn 3:31. Christ is from above and is above all, whereas John is of the earth and speaketh of the earth. Christ, because of His origin, is above all earthly things (Jn 3:13).

Jn 3:32. Christ is the one spoken of here. He testifies concerning what he hath seen and heard (Jn 3:11, Jn 3:13, Jn 3:31). Again, the rejection of that testimony is discussed.

Jn 3:33. The one who accepts Christ’s testimony concerning Himself hath set to his seal (lit., to certify, attest, acknowledge) that God is true. The antithesis of this affirmation is found in I John 1:10.

Jn 3:34-36. Christ is the faithful witness who speaketh the words of God. Christ has received the fullness of God’s Spirit (not the Spirit by measure). It is implied that all believers receive the fullness of God’s Spirit. Beyond the fullness of God’s Spirit, Christ has received all things as a result of the love relationship between the Father and the Son.

The Baptist’s last testimony to Christ is perhaps his most powerful one. It calls for a decision. Believe, and one has everlasting life (Jn 3:16-18). And he that believeth not. This second believe is a difficult word in the original that is used in the first part of the verse (Gr apeitheo¯, to disobey, be disobedient). Literally, the one who disobeys shall not see life; but the wrath of God abideth on him. Wrath (Gr orge¯, anger, settled indignation) is abiding on the one who disobeys (Gr present tense is used to note a progressive and continual action).

D. Christ as the Master Soul-winner.John 4:1-54

There are two events described in this chapter. They are the contact with the Samaritan woman, and the healing of the nobleman’s son. In the story of the woman of Samaria, we observe Christ as the personal soul-winner.