John 3

Not only was Benjamin Franklin a great statesman and inventor, but he was also a great correspondent and received letters from famous people from all over the world. One day he received what could well have been the most important letter ever to come to his desk. It was from the well-known British preacher George Whitefield.

“I find that you grow more and more famous in the learned world,” Whitefield wrote. “As you have made such progress in investigating the mysteries of electricity, I now humbly urge you to give diligent heed to the mystery of the new birth. It is a most important and interesting study and, when mastered, will richly repay you for your pains.”

The new birth is one of the key topics in John 3. In addition, in this chapter we see Jesus Christ in three different roles: the Teacher (John 3:1–21), the Bridegroom (John 3:22–30), and the Witness (John 3:31–36).

We have already noted the connection between John 2:23–25 and 3:1. Nicodemus was initially attracted to Jesus because of the miracles He did. He wanted to know more about Jesus and the doctrines that He taught. Nicodemus himself was “the teacher of the Jews” (John 3:10, literal translation), and he had great respect for the Teacher from Galilee.

Nicodemus was a Pharisee, which meant he lived by the strictest possible religious rules. Not all of the Pharisees were hypocrites (as one may infer from Jesus’ comments recorded in Matt. 23), and evidence indicates that Nicodemus was deeply sincere in his quest for truth. He came to Jesus by night, not because he was afraid of being seen, but most likely because he wanted to have a quiet uninterrupted conversation with the new Teacher “come from God.” The fact that Nicodemus used the plural pronoun “we,” and Jesus responded with the plural “ye” (John 3:7) may indicate that Nicodemus was representing the religious leaders. He was a man of high moral character, deep religious hunger, and yet profound spiritual blindness.

In order to instruct Nicodemus in the basics of salvation, our Lord used four quite different illustrations.

Birth (vv. 1–7). Our Lord began with that which was familiar, birth being a universal experience. The word translated “again” also means “from above.” Though all human beings have experienced natural birth on earth, if they expect to go to heaven, they must experience a supernatural spiritual birth from above.

Once again, we meet with the blindness of sinners: this well-educated religious leader, Nicodemus, did not understand what the Savior was talking about! Jesus was speaking about a spiritual birth, but Nicodemus thought only of a physical birth. The situation is no different today. When you talk with people about being born again, they often begin to discuss their family’s religious heritage, their church membership, religious ceremonies, and so on.

Being a patient teacher, our Lord picked up on Nicodemus’s words and further explained the new birth. To be “born of water” is to be born physically (“enter a second time into his mother’s womb”) but to be born again means to be born of the Spirit. Just as there are two parents for physical birth, so there are two “parents” for spiritual birth: the Spirit of God (John 3:5) and the Word of God (James 1:18; 1 Peter 1:23–25). The Spirit of God takes the Word of God and, when the sinner believes, imparts the life of God.

Jesus was not teaching that the new birth comes through water baptism. In the New Testament, baptism is connected with death, not birth, and no amount of physical water can effect a spiritual change in a person. The emphasis in John 3:14–21 is on believing, because salvation comes through faith (Eph. 2:8–9). The evidence of salvation is the witness of the Spirit within (Rom. 8:9), and the Spirit enters your life when you believe (Acts 10:43–48; Eph. 1:13–14).

Water baptism is certainly a part of our obedience to Christ and our witness for Christ (Matt. 28:18–20; Acts 2:41). But it must not be made an essential for salvation; otherwise, none of the Old Testament saints was ever saved, nor was the thief on the cross (Luke 23:39–43). In every age, there has been but one way of salvation—faith in God’s promise—though the outward evidence of that faith has changed from age to age.

Human birth involves travail (John 16:21), and so does the birth from above. Our Savior had to travail on the cross so that we might become members of the family of God (Isa. 53:11). Concerned believers have to travail in prayer and witness as they seek to lead sinners to Christ (1 Cor. 4:15; Gal. 4:19).

The child inherits the nature of the parents, and so does the child of God. We become “partakers of the divine nature” (2 Peter 1:4). Nature determines appetite, which explains why the Christian has an appetite for the things of God (1 Peter 2:2–3). He has no desire to go back to the foul things of the world that once appealed to him (2 Peter 2:20–22). He feeds on the Word of God and grows into spiritual maturity (Heb. 5:11–14).

Of course, birth involves life, and spiritual birth from above involves God’s life. John uses the word life thirty-six times in his gospel. The opposite of life is death, and the person who has not believed on Jesus Christ does not have God’s life, eternal life, abundant life. You do not manufacture Christians any more than you manufacture babies! The only way to enter God’s family is through the new birth (John 1:11–13).

Birth involves a future, and we are “born again to a living hope” (1 Peter 1: nasb). A newborn baby cannot be arrested because he or she has no past! When you are born again into God’s family, your sins are forgiven and forgotten, and your future is bright with a living hope.

Nicodemus must have had a surprised and yet bewildered look on his face, for the Lord had to say, “You must not be surprised that I told you that all of you must be born again” (John 3: ph). But Nicodemus was born a Jew! He was a part of God’s covenant people (Rom. 9:4–5)! Certainly his birth was better than that of a Gentile or a Samaritan! And his life was exemplary, for he was a faithful Pharisee! He could well understand Jesus telling the Romans that they had to be born again, but certainly not the Jews!

The wind (vv. 8–13). It is likely that the evening wind was blowing just then as Nicodemus and Jesus sat on the housetop conversing. The word wind in both Hebrew and Greek can also be translated “spirit.” One of the symbols of the Spirit of God in the Bible is the wind or breath (Job 33:4; John 20:22; Acts 2:2). Like the wind, the Spirit is invisible but powerful, and you cannot explain or predict the movements of the wind.

When Jesus used this symbol, Nicodemus should have readily remembered Ezekiel 37:1–14. The prophet saw a valley full of dead bones, but when he prophesied to the wind, the Spirit came and gave the bones life. Again, it was the combination of the Spirit of God and the Word of God that gave life. The nation of Israel (including Nicodemus and his fellow council members) was dead and hopeless, but in spite of the morality and religion of the people, they needed the life of the Spirit.

The new birth from above is a necessity (“Ye must be born again”), but it is also a mystery. Everyone who is born of the Spirit is like the wind: you cannot fully explain or predict either the wind or the child of God! For that matter, human birth is still a mystery, in spite of all that we know about anatomy and physiology. Each new life is exciting and different.

Nicodemus came “by night,” and he was still in the dark! He could not understand the new birth even after Jesus had explained it to him. Our Lord stated clearly that Nicodemus’s knowledge of the Old Testament should have given him the light he needed (John 3:10). Alas, “the teacher of the Jews” knew the facts recorded in the Scriptures, but he could not understand the truths.

What was the problem? For one thing, the religious leaders would not submit to the authority of Christ’s witness (John 3:11). We will see this “authority conflict” increase as we continue in our studies. The religious leaders claimed to believe Moses, yet they could not believe Jesus (John 5:37–47). The Pharisees were more concerned about the praise of men than the praise of God (John 12:37–50).

“I have used earthly illustrations,” said Jesus, “and you cannot understand. If I began to share the deep spiritual truths, you still would not believe” (John 3:12).

The serpent on the pole (vv. 14–18). The story in Numbers 21:4–9 was certainly familiar to Nicodemus. It is a story of sin, for the nation rebelled against God and had to be punished. God sent fiery serpents that bit the people so that many died. It is also a story of grace, for Moses interceded for the people and God provided a remedy. He told Moses to make a brass serpent and lift it up on a pole for all to see. Any stricken person who looked at the serpent would immediately be healed. So, it is also a story of faith: when the people looked by faith, they were saved.

The verb lifted up has a dual meaning: to be crucified (John 8:28; 12:32–34) and to be glorified and exalted. In his gospel, John points out that our Lord’s crucifixion was actually the means of His glorification (John 12:23ff.). The cross was not the end of His glory; it was the means of His glory (Acts 2:33).

Much as the serpent was lifted up on that pole, so the Son of God would be lifted up on a cross. Why? To save us from sin and death. In the camp of Israel, the solution to the “serpent problem” was not in killing the serpents, making medicine, pretending they were not there, passing antiserpent laws, or climbing the pole. The answer was in looking by faith at the uplifted serpent.

The whole world has been bitten by sin, and “the wages of sin is death” (Rom. 6:23). God sent His Son to die, not only for Israel, but for a whole world. How is a person born from above? How is he or she saved from eternal perishing? By believing on Jesus Christ; by looking to Him in faith.

On January 6, 1850, a snowstorm almost crippled the city of Colchester, England, and a teenage boy was unable to get to the church he usually attended. So he made his way to a nearby Primitive Methodist chapel, where an ill-prepared layman was substituting for the absent preacher. His text was Isaiah 45:22—“Look unto me, and be ye saved, all the ends of the earth.” For many months this young teenager had been miserable and under deep conviction, but though he had been reared in church (both his father and grandfather were preachers), he did not have the assurance of salvation.

The unprepared substitute minister did not have much to say, so he kept repeating the text. “A man need not go to college to learn to look,” he shouted. “Anyone can look—a child can look!” About that time, he saw the visitor sitting to one side, and he pointed at him and said, “Young man, you look very miserable. Young man, look to Jesus Christ!”

The young man did look by faith, and that was how the great preacher Charles Haddon Spurgeon was converted.

The difference between perishing and living, and between condemnation and salvation, is faith in Jesus Christ. Jesus could well have come to this world as a judge and destroyed every rebellious sinner, but in love, He came to this world as our Savior, and He died for us on the cross! He became the “uplifted serpent.” The serpent in Moses’ day brought physical life to dying Jews, but Jesus Christ gives eternal life to anyone who trusts Him. He has salvation for a whole world!

Light and darkness (vv. 19–21). This is one of the major images used in this gospel (John 1:4–13). Why will sinners not come into the “light of life”? Because they love the darkness! They want to persist in their evil deeds, and this keeps them from coming to the light, for the closer the sinner gets to the light, the more his sins are exposed. It is not “intellectual problems” that keep people from trusting Christ; it is the moral and spiritual blindness that keeps them loving the darkness and hating the light.

Please note that Nicodemus finally did “come to the light.” He was in the “midnight of confusion” (John 3:1–21), but eventually he came out into the “sunlight of confession” when he identified with Christ at Calvary (John 19:38–42). He realized that the uplifted Savior was indeed the Son of God.

Until John the Baptist was arrested by Herod and put into prison, his ministry overlapped that of the Lord Jesus. John did not want anyone to follow him; his ministry was to point to the Lamb of God and urge people to trust Him. But when two popular preachers are involved in similar work, it is easy for both friends and enemies to get caught up in competition and comparison.

It appears that some of John’s disciples started the argument. It began on doctrinal grounds—the matter of purifying—but soon moved to personal grounds. In John 3:25, some manuscripts read “a Jew” instead of “the Jews.” Could this unnamed Jew have possibly been Nicodemus? We cannot say, but it is a possibility.

The matter of purifying was important to the Jews (Mark 7:1–23). Under the Old Testament law, it was necessary for them to keep themselves ceremonially clean if they were to serve God and please Him. Unfortunately, the Pharisees added so many extra traditions to the law that the observing of it became a burden.

Without realizing it, John’s disciples were putting him into a situation of competing against the Lord Jesus! “All men come to him!” (John 3:26) sounds like a wail of despair. It is interesting to note that four of the greatest men in the Bible faced this problem of comparison and competition: Moses (Num. 11:26–30), John the Baptist (John 3:26–30), Jesus (Luke 9:46–50), and Paul (Phil. 1:15–18). A leader often suffers more from his zealous disciples than from his critics!

How did John the Baptist handle this controversy? To begin with, he stated a conviction: all ministry and blessing come from God, so there can be no competition (John 3:27). Paul would have agreed with this (1 Cor. 3:1–9; 4:1–7). Our gifts and opportunities come from God, and He alone must get the glory.

Then John used a beautiful illustration. He compared Jesus to the bridegroom and himself only to the best man (John 3:29). Once the bridegroom and bride had been brought together, the work of the best man was completed. What a foolish thing it would be for the best man to try to “upstage” the bridegroom and take his place. John’s joy was to hear the voice of the Bridegroom and know that He had claimed His bride.

Even before his birth, John the Baptist rejoiced in the Lord (Luke 1:44). John was content to be the voice announcing Jesus to be the Word (John 1:23). Jesus was the Light, and John the Baptist was the witness pointing to the Light (John 1:6–8).

Often press releases and book reviews cross my desk, along with conference folders, and at times I am perturbed by what I read. Very few speakers and writers are ordinary people. They are “world travelers” or “noted lecturers” who have addressed “huge audiences.” They are always in “great demand,” and their ministries are described in such ways that they make the apostle Paul a midget by comparison.

A Presbyterian pastor in Melbourne, Australia introduced J. Hudson Taylor by using many superlatives, especially the word great. Taylor stepped to the pulpit and quietly said, “Dear friends, I am the little servant of an illustrious Master.” If John the Baptist in heaven heard that statement, he must have shouted “Hallelujah!”

The image of the Bridegroom would have been significant to the Jewish people, for Jehovah had a “marriage covenant” with the nation (Isa. 54:5; 62:4ff.; Jer. 2:2; 3:20; Ezek. 16:8; Hos. 2:19ff.). Alas, Israel had been unfaithful to her vows, and God had to put her away temporarily. Today, God is calling out a people for His name, the church, the bride of Christ (2 Cor. 11:1–3; Eph. 5:22–33). One day the Bridegroom will come to claim His bride and take her to her home in heaven (Rev. 19:6–9; 21:9ff.).

The word must is used in three significant ways in this chapter. There is the “must” of the sinner (John 3:7), the “must” of the Savior (John 3:14), and the “must” of the servant (John 3:30).

Bible scholars do not agree as to who is speaking in John 3:31–36, John the apostle or John the Baptist. For that matter, some students believe that John 3:16–21 came from the apostle John and not the Lord Jesus. There were no quotation marks in early manuscripts, but since all Scripture is inspired, it really makes little difference who said the words.

The emphasis in this paragraph is on witness (“testimony”), one of the key subjects in John’s gospel. The Greek word translated “witness” or “testimony” is used forty-seven times. John bore witness to Jesus (John 1:7; 5:33), but Jesus was also a witness to the truth. Why should we heed His witness? For several reasons.

He came from heaven (v. 31). He was not simply called from heaven, or empowered by heaven; He came from heaven. It was this claim that the Jews disputed, because they knew it was His claim that He was God (John 6:38–42). John the Baptist certainly was not “from above,” nor did he claim to be. No earthly messenger of God came “from above.” Only Jesus Christ can make that claim and prove it to be true.

Since Jesus came from heaven, He represents the Father; and to reject His witness is to reject the Father (John 5:23). We know that His witness is true because He is the true God. We can trust it and rely on it.

It comes from Him firsthand (vv. 32–33). He shares what He has seen and heard from the Father (John 8:38). Those who receive His witness and act on it know by personal experience that His witness is true (John 7:17). Our Lord’s teachings are not to be studied intellectually, separated from everyday life. It is when we obey His Word and put it into practice that we see its truth and experience its power.

The Father has authorized His Son (vv. 34–35). God sent Him (another key theme in John’s gospel); God gave Him the Word; God gave Him the Spirit; and God gave Him all things (John 13:3). What a commissioning! To reject the Son’s witness is to rebel against the highest authority in the universe.

We usually think of God’s love for a lost world (John 3:16), but John reminds us of the Father’s love for His Son. Jesus is the Father’s “beloved Son” (Matt. 3:17; Mark 1:11; Luke 3:22). Because the Father loves the Son, He has given Him all things, and He shows Him all things (John 5:20). It is a love that can hold nothing back.

Therefore, when we receive His witness, we share in His love and His wealth. To reject Christ’s witness is to sin against love and light. No wonder our Lord wept over the city of Jerusalem (Matt. 23:37–39). They had rejected His witness—both His messages and His miracles—and their rejection led to judgment.

We might escape the wrath of God (v. 36). This is the only place in any of John’s epistles or his gospel that he uses the word wrath. (He uses it six times in the book of Revelation.) This verse parallels John 3: and makes it clear that there can be no neutrality when it comes to the witness of Jesus Christ: we either trust Him or we reject Him.

“Everlasting life” does not simply mean eternity in heaven. The believer possesses that life right now! It is the life of God in the believer. The opposite of eternal life is eternal death, the wrath of God. A person does not have to die and go to hell to be under the wrath of God. “He that believeth not is condemned already” (John 3:18). The verdict has already been given, but the sentence has not yet been executed. Why? Because God is patient and long suffering, and continues to call sinners to repentance (2 Peter 3:9).

As you review John 3, you can see that the apostle John is emphasizing a personal relationship with Jesus Christ.

It is a living relationship that begins with the new birth, the birth from above. When we receive Jesus Christ into our lives, we share His very life and become children in the family of God.

It is also a loving relationship, for He is the Bridegroom and we are a part of the bride. Like John the Baptist, we desire that Jesus Christ increase as we decrease. He must receive all the honor and glory.

It is a learning relationship, for He is the faithful Witness who shares God’s truth with us. What a delight it is to receive His Word, meditate on it, and make it part of our very lives.

But we must never forget the cost of these blessings. For us to be born into God’s family, Jesus Christ had to die. For us to enter into the loving relationship of salvation, He had to endure the hatred and condemnation of men. He had to be lifted up on the cross so that we might experience forgiveness and eternal life.

May we never take this for granted!

“He must increase, but I must decrease” (John 3:30).