John Chapter Three
You Must Be Born Again
3:1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”
John introduces his readers to a Pharisee named Nicodemus, who is only mentioned in this gospel account. Being a high-ranking ruler (Greek ‘archōn’,[1] when used in New Testament generally refers to a member of the Sanhedrin) and undoubtedly fearful of being seen with Jesus,[2] Nicodemus visits Jesus at night. When they meet, Nicodemus makes an interesting observation that many from his fellow Pharisees and Jewish leaders have ignored or denied, that Jesus came from God. That the many miracles of healings and other signs could only be done through God, therefore God sent Him.
3:3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
Instead of Jesus acknowledging Nicodemus’ conclusion being right or wrong, Jesus replies with a statement that not only offers a teaching opportunity, it also acts as a catalyst that will lead to Nicodemus’ salvation. Jesus said that, “Unless one is born again he cannot see the kingdom of God.” This response intrigues Nicodemus and the dialog that follows provides understanding and context of the reasons why Jesus came and how anyone can obtain salvation through Him. Thinking strictly from a physical standpoint, Nicodemus asks how is that possible? Jesus’ answer is equally cryptic, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” The reference to ‘water’ has been interpreted in a number of ways. Some believe that the water refers to the amniotic fluid that protects a child in their mother’s womb, but there is nothing in history that would indicate that the people of that era thought of birth in those terms. Others believe it pertains to the physical water baptism after a child is born, but Nicodemus would likely not have understood that concept. Knowing that the comment was intended for Nicodemus, it would be something he would know and understand such as the Old Testament. Since we find both ‘water’ and ‘spirit’ often in Scripture referring to cleansing and restoration (for example see Numbers 19:17-19; Isaiah 4:4; 44:3; 55:1; Joel 2:28-29; Ezekiel 36:22-32; Zechariah 13:1), it is likely a reference to the same. Even though the body is born corrupt with sin, a person’s spirit can be renewed by the Holy Spirit making them a new creation (see 2 Corinthians 5:17-19), a person that is essentially ‘born again’. The Greek word translated here as ‘again’ is ‘anōthen’[3] which has several meanings, it can refer to being from above (for example see verse 31), another time, or even from the beginning. Allowing the phrase to be alternately translated, “to be born from above.”
Jesus notes that the work of Holy Spirit is invisible to humans. Using the illustration that you can hear the wind blowing but cannot discern where it comes from nor where it is going, the same can be said of the Holy Spirit. Mankind can be restored before God by the Holy Spirit without being seen in action.
3:9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.
Nicodemus still did not understand what Jesus was talking about. Jesus, after He chastises Nicodemus, explains the basic elements of personal knowledge. He says that people speak of what they know, and testify that which they have seen so that others can also know what they know. Jesus then tells Nicodemus that he has yet to receive our (plural, the Godhead, also known as the Trinity) testimony. Referring to a common barrier for many people in believing the truth about God, Jesus explains that Nicodemus is not thinking Spiritually, that he is only perceiving the visible and tangible things of the world. Jesus asks Nicodemus if he doesn’t believe when told about things relating to the physical world, how could he possibly understand heavenly things that are not visible to him?
Jesus then explains how salvation through Him works, beginning with the fact that no one has ascended to heaven except He who came down from heaven Himself. Since Jesus had not yet died and risen from the dead, no humans were yet in heaven. All of the Old Testament saints were with Abraham in Hades.[4] When He arose from the dead and Hades, those that had died and trusted in God, were moved to heaven. Jesus explains that the story about Moses holding up the bronze serpent in the wilderness as reported in Numbers 21:4-9, was a model for the future event of His crucifixion. Just as Moses lifted up the serpent (that represented sin judged), so must Jesus be lifted up for the sin of the world. Just like the Israelites that needed to look up at Moses holding the bronze serpent, anyone who looks to Jesus and believes in Him will be saved and have eternal life.
Some people have difficulty with God using the image of a snake, something that is closely related to sin, and of course Satan. Since the Bible is consistent in its use of terms and materials, we know that certain metals represented specific concepts. We can see that the items made of bronze have the primary theme of judgment, when applied to Moses holding up the “bronze snake,” it was referring to the concept of sin being judged. Likewise, Jesus, taking on the burden of all sin and being made sin, was judged so that through Him believers become the righteousness of God (see 2 Corinthians 5:21).
Considerations
The phrase “born again” is often used by Christians seemingly to delineate a higher level of orthodoxy or commitment to Jesus. It should never be used in that way, as there is only one ‘level’ of Christianity. Jesus points out here that all believers must be “born again,” a component of the process of change (sanctification) that every Christian experiences. There is no difference between a Christian and a Born Again Christian, and since Jesus did all the work, there is nothing a person can do to add to their salvation. In his epistle to the church in Ephesus, Paul addressed this human desire to boast. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:8-10)
The Greek word that is translated ‘truly’ is ‘amēn’,[5] meaning something is firm, steady and trustworthy. It is a transliteration of the Hebrew word ‘ā·mēn’,[6] meaning truly (can also be translated ‘verily’). The word is often seen at the end of a statement or a prayer to emphasize that the statement is true, something absolute. Jesus often used the term ahead of a statement when making an important point. In the synoptic gospels the writers only record Jesus saying it once, but John, who uses the word more often than the other writers, notes that Jesus repeated the word. For example here Jesus said, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (Verse 3b) Perhaps the best way to understand the use of the phrase would be to compare it to the modern-day practice of a teacher writing an important fact to remember on a chalkboard. Something that every Christian should know.
For God So Loved the World
3:16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.
Jesus informs Nicodemus why He came, forming one of the more well-known verses in the Bible, perhaps the most familiar, as it is the gospel message in a nutshell. Even though condemned, God the Father loves the human race, so much so that He sent His only Son to provide an alternate path that leads to salvation through Him. Proving that the love of God is beyond human comprehension and has no limits.
Jesus then offers two more invaluable facts that should never be overlooked, but sadly they often are: 1) He did not come to condemn mankind, but came to save, to redeem them; and 2) Mankind is already condemned, again, He didn’t come to condemn, that was already the situation due to everyone’s sin. However, now, due to God’s love, all a person needs to do is to accept Jesus’ offer and believe in Him. Since everyone is offered the same salvation, the only remaining source of condemnation is by rejecting His offer.
3:19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”
Next, using the same metaphor that John used to describe Jesus in chapter one of being light (see John 1:4-9), Jesus describes the process of judgment. He came into the world but the people of the world loved the darkness (sin, lusts, etc.) rather than the light as everything they did was evil. Jesus explains that those who do wicked things prefer to stay in the dark as they can continue doing those things without being exposed. But for those that choose Jesus, their obedience will be clearly seen by others, giving witness to the power of God in their lives.
Considerations
What does Jesus mean when He said, “that whoever believes in Him shall not perish,” especially since Christians die just like everyone else? The book of Revelation offers some insight as it teaches that mankind will experience two deaths (emphasis added):
Revelation 2:11
“He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.”
Revelation 20:6
“Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.”
Revelation 20:11-15
“Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”
Revelation 21:8
“But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”
The first death sheds our imperfect and sinful bodies and the second death will punish us for our disobedience by sending us to a place that is far away from God. However, as a result of God’s love for us, God the Father sent His Son Jesus to die on our behalf (see also Romans 5:12-21) and all that is necessary is to trust and believe that Jesus will save us, and He will save us from that second death, its that simple!
John the Baptist Exalts Christ
3:22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for John had not yet been put in prison).
Jesus and His disciples leave Jerusalem and enter the Judean wilderness near the Jordan River. He remained in the area while the disciples were baptizing on the river (Jesus Himself did not baptize anyone, see John 4:2). John the Baptist was also baptizing in the same area. The term ‘Aenon’[7] is considered a transliteration of the Hebrew word ‘Enāwān’, meaning fountain or spring (not found in the Old Testament). The Christian historians, Eusebius and Jerome, both record the location of Salim as being approximately eight miles south of Scythopolis (modern day Beit She’an). Being a location of a spring would explain John’s reference to an abundance of water. People were still making the trek to the Jordan River to be baptized by John the Baptist. John (the author) adds a parenthetical note that this was before John the Baptist was arrested.
It is interesting to note that none of the synoptic gospels mention Jesus and His disciples offering baptism. Events in this period between Jesus’ temptation and John the Baptist’s imprisonment can only be found in John’s gospel.
3:25 Now a discussion arose between some of John’s disciples and a Jew over purification. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.”
Some of John the Baptist’s disciples apparently had an argument with a Jew (singular, not plural as some versions state) regarding purification rituals (baptism would have been interpreted by the Jews as being a purification protocol).[8] Not able to settle the argument, they approach John and ask about Jesus and His group who were now offering baptisms too. They pointed to the person “whom you bore witness” (being Jesus) was baptizing and most (if not all, the word implies total) were going to them and not to John.
3:27 John answered, “A person cannot receive even one thing unless it is given him from heaven. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. 30 He must increase, but I must decrease.”
John the Baptist first states that God is the provider, that no one receives anything unless it was given to them from heaven. God had given John the ministry of preparing people for the coming Messiah, and now that He has indeed arrived, it was time to end that ministry. He asked them to remember when he said he was not the Christ and would rejoice when he heard His voice. Now that Jesus had arrived, Christ’s presence and influence was to increase while his own presence and influence was to decrease.
3:31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony. 33 Whoever receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has given all things into his hand. 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.
There is an ongoing debate regarding these verses. Some believe they are John’s (the author) words while others believe that John the Baptist continued speaking, offering insight to God’s authority and how that authority was given to His Son. First, Jesus is identified as coming from above (same word that was translated as ‘again’ in verse seven). Then shifting to man’s perspective, that those who are from earth can only relate to earthly things, being only able to speak about earthly things. Jesus has authority above everything and everyone on earth and in heaven (see also Matthew 28:18). In the past, God spoke through prophets and now God sent His own Son as a testimony to earth. But His testimony was rejected. For those that do accept His testimony, God sets a seal on them (in Scripture a ‘seal’ represents a promise, protection, and a guarantee, see John 6:27; 2 Corinthians 1:21-22; Ephesians 1:13; Revelation 7:3-8), in this application giving them the Holy Spirit as an assurance of salvation (see also Romans 8:38-39). Jesus, being sent by God the Father, speaks the truth as they are the words of God and therefore are trustworthy.
God the Father loves His Son and has given Him all things, and whoever believes in the Son has eternal life; but those that do not obey the Son will not have eternal life, and will suffer the wrath of God.[9] This again is not a statement supporting the need of doing ‘works’ for salvation.[10] Having faith in Jesus is manifested in obedience, not as a requirement for salvation, but as a result of that faith.
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[1] Strong’s Greek 758.
[2] Potentially as a concern of being identified as a follower of Jesus or to prevent any perceived endorsement from the Sanhedrin or the Pharisees.
[3] Strong’s Greek 509.
[4] See Considerations under Matthew 8:5-13 "Hell By Any Other Name is Still Hell or Is it?"
[5] Strong’s Greek 281.
[6] Strong’s Hebrew 543.
[7] Strong’s Greek 137.
[8] See Considerations under Matthew 3:11-12 "John the Baptist" regarding the Jewish 'miqvah' ritual.
[9] See Considerations under Matthew 8:5-13 regarding “Hell By Any Other Name is Still Hell or Is it?”
[10] See commentaries under Matthew 25:35-40; Mark 13:9-13 and Considerations under Luke 1:24-25 "Justified by Faith."