John 3 - Holman KJV Study Bible

3:1 Nicodemus was a common name in first-century ­Israel. Ruler of the Jews refers to the Jewish governing body known as the Sanhedrin council.

3:2 Nicodemus's coming to ­Jesus by night may have negative overtones ("night" is probably negative in 13:30 but not in 21:3; see also the reference to the present event without apparent negative connotation in 19:39). Coming from a "master of Israel" (3:10), the address Rabbi denoted respect, especially since it was known that ­Jesus did not have formal rabbinic training (7:15). The miracles presumably included those performed in Jerusalem (2:23), possibly the temple clearing (cp. 2:18; see note at 2:11).

3:3-8 The discussion of the need for spiritual rebirth develops the reference to the "sons of God" who are "born" of God in the prologue (1:12-13). On "children of God," see 8:39-58 and 11:51-52. The phrase born of water and of the Spirit probably refers to spiritual birth that cleanses from sin and brings spiritual transformation (Ezek. 36:25-27). The kingdom of God, a major topic in the other Gospels, is mentioned by John only in verses 3,5 (see the reference to ­Jesus' kingdom in 18:36).

3:7 Ye probably indicates Nicodemus and other Sanhedrin members (cp. v v. 1,11).

3:8 ­Jesus illustrated His pronouncement in verses 3-5 with an analogy between wind and a person born of the Spirit. While their origins are invisible, their effects can be observed. Wind and Spirit translate the same Greek and Hebrew words (Gk pneuma Hb ruach).

3:10 ­Jesus may here be "returning the compliment" (see note at v. 2), though He chastised Nicodemus for his lack of understanding.

3:13 ­Jesus' statement may allude to Prov. 30:4. Only ­Jesus came down from heaven and returned there (Luke 24:51; Acts 1:9).

3:14 In the wilderness everyone who had been bitten by a poisonous snake and looked at the brasen serpent in faith was healed (Num. 21:8-9). The reference to the Son of man being lifted up is the first of three "lifted up" sayings in John (8:28; 12:32). All three speak of the future "lifting up" of the Son of man in double meaning (possibly inspired by the language of Isa. 52:13). The third saying refers to ­Jesus' crucifixion (cp. 12:33 and the similar reference to Peter's martyrdom in 21:19).

3:16-18 God, out of love, gave his only begotten Son (cp. 1:14,18), so that everyone who believes in Him will have everlasting life (see notes at 5:26 and 14:6). John's favorite designation for ­Jesus is the Son sent by the Father (3:34-36; 5:19-26; 6:40; 8:35-36; 14:13; 17:1), imagery taken from the Jewish concept of the shaliach (messenger), according to which the sent one is like the sender himself and faithfully pursues the sender's interests (13:16,20). ­Jesus is that "Sent One" par excellence (9:7), and He in turn sends His disciples (see note at 20:21-22). Being sent implies that the commission, charge, and message are issued by the sender rather than originating with the ones sent. The messengers' role is to fulfill their commission according to their sender's will.

3:19-21 On ­Jesus as the light, see note at 8:12.

3:22 ­Jesus left the vicinity of Jerusalem and headed to the countryside of Judaea. In 4:3, ­Jesus left Judaea altogether, returning to Galilee (2:12) by way of Samaria.

3:26 On John the Baptist as a witness to ­Jesus, see note at 5:31-47.

3:28 John's assertion that he had been sent before the Messiah may allude to Mal. 3:1 (cp. Matt. 11:10; Mark 1:2; Luke 7:27).

3:29 John's reference to ­Jesus as the bridegroom (cp. Matt. 9:15) identified ­Jesus as Israel's long-awaited King and Messiah. In the OT, Israel is frequently depicted as God's "bride" (Isa. 62:4-5; Jer. 2:2; Hos. 2:16-20). John's role was that of the groom's friend, who selflessly rejoiced with the groom (1:6-9,15,19-36).

3:30 John the Baptist downplayed his disciples' concerns expressed in verse 26. Now that the Light had come (1:6-9), the lamp had done its work (see note at 5:35).

3:33 Set to his seal means confirming or authenticating something as true by stamping it with a seal.

3:34 On ­Jesus as the recipient beyond measure of God's Spirit, see note at 1:32-34 (see also Rev. 3:1; 5:6).

3:36 Hath everlasting life indicates that eternal life is not just a future expectation but is already a present experience. Conversely, unless a person believes in ­Jesus the Messiah, he remains under God's judgment (v v. 19-21).