John 3 - ESV MacArthur Study Bible

3:1 Pharisees. See note on Matt. 3:7. The word “Pharisee” most likely comes from a Hebrew word meaning “to separate” and therefore probably means “separated ones.” They were not separatists in the sense of isolationists but in the puritanical sense, i.e., they were highly zealous for ritual and religious purity according to the Mosaic law as well as their own traditions that they added to the OT legislation. Although their origin is unknown, they seem to have arisen as an offshoot from the “Hasidim” or “pious ones” during the Maccabean era. They were generally from the Jewish middle class and mostly consisted of laity (businessmen) rather than priests or Levites. They represented the orthodox core of Judaism and very strongly influenced the common people of Israel. According to Josephus, 6,000 existed at the time of Herod the Great. Jesus condemned them for their hyperconcentration on externalizing religion (rules and regulations) rather than inward spiritual transformation (John 3:3,7). Nicodemus. Although Nicodemus was a Pharisee, his name was Greek in origin and means “victor over the people.” He was a prominent Pharisee and member of the Sanhedrin (“a ruler of the Jews”). Nothing is known about his family background. He eventually came to believe in Jesus (7:50–52), risking his own life and reputation by helping to give Jesus’ body a decent burial (19:38–42). a ruler of the Jews. This is a reference to the Sanhedrin (see note on Matt. 26:59), the main ruling body of the Jews in Israel during the Greco-Roman period. It was the Jewish “supreme court” or ruling council of the time and arose most likely during the Persian period. In NT times, the Sanhedrin was composed of the high priest (president), chief priests, elders (family heads), and scribes for a total of 71 people. The method of appointment was both hereditary and political. It executed both civil and criminal jurisdiction according to Jewish law. However, capital punishment cases required the sanction of the Roman procurator (18:30–32). After ad 70 and the destruction of Jerusalem, the Sanhedrin was abolished and replaced by the Beth Din (Court of Judgment) that was composed of scribes whose decisions had only moral and religious authority.

3:1–10 This section on Jesus’ dialogue with Nicodemus may be divided into three sections: (1) Nicodemus’s inquiry of Jesus (vv. 1–3), (2) Jesus’ insight into Nicodemus (vv. 4–8), and (3) Jesus’ indictment of Nicodemus (vv. 9–10).

3:1–21 The story of Jesus and Nicodemus reinforces John’s themes that Jesus is the Messiah and Son of God (apologetic) and that He came to offer salvation to people (evangelistic). John 2:23–24 actually serves as the introduction to Nicodemus’s story, since Ch. 3 constitutes tangible evidence of Jesus’ ability to know people’s hearts and thereby also demonstrates Jesus’ deity. Jesus also presented God’s plan of salvation to Nicodemus, showing that he was God’s messenger, whose redemptive work brings about the promised salvation to his people (3:14). The chapter may be divided into two sections: (1) Jesus’ dialogue with Nicodemus (vv. 1–10) and (2) Jesus’ discourse on God’s plan of salvation (vv. 11–21).

3:2 came to Jesus by night. While some have thought that Nicodemus’s visit at night was somehow figurative of the spiritual darkness of his heart (cf. 1:5; 9:4; 11:10; 13:30) or that he decided to come at this time because he could take more time with Jesus and be unhurried in conversation, perhaps the most logical explanation lies in the fact that, as a ruler of the Jews, Nicodemus was afraid of the implications of associating openly in conversation with Jesus. He chose night in order to have a clandestine meeting with Jesus rather than risk disfavor with his fellow Pharisees among whom Jesus was generally unpopular.

3:3 born again. The phrase lit. means “born from above.” Jesus answered a question that Nicodemus does not even ask. He read Nicodemus’s heart and came to the very core of his problem, i.e., the need for spiritual transformation or regeneration produced by the Holy Spirit. New birth is an act of God whereby eternal life is imparted to the believer (2 Cor. 5:17; Titus 3:5; 1 Pet. 1:3; 1 John 2:29; 3:9; 4:7; 5:1,4,18). John 1:12–13 indicates that “born again” also carries the idea “to become children of God” through trust in the name of the incarnate Word. cannot see the kingdom of God. In context, this is primarily a reference to participation in the millennial kingdom at the end of the age, fervently anticipated by the Pharisees and other Jews. Since the Pharisees were supernaturalists, they naturally and eagerly expected the coming of the prophesied resurrection of the saints and institution of the messianic kingdom (Isa. 11:1–16; Dan. 12:2). Their problem was that they thought that mere physical lineage and keeping of religious externals qualified them for entrance into the kingdom rather than the needed spiritual transformation that Jesus emphasized (cf. John 8:33–39; Gal. 6:15).

3:4 A teacher himself, Nicodemus understood the rabbinical method of using figurative language to teach spiritual truth, and he was merely picking up Jesus’ symbolism.

3:5 born of water and the Spirit. Jesus referred not to literal water here but to the need for “cleansing” (e.g., Ezek. 36:24–27). When water is used figuratively in the OT, it habitually refers to renewal or spiritual cleansing, especially when used in conjunction with “spirit” (Num. 19:17–19; Ps. 51:9–10; Isa. 32:15; 44:3–5; 55:1–3; Jer. 2:13; Joel 2:28–29). Thus, Jesus made reference to the spiritual washing or purification of the soul, accomplished by the Holy Spirit through the word of God at the moment of salvation (cf. Eph. 5:26; Titus 3:5), required for belonging to his kingdom.

3:8 The wind blows where it wishes. Jesus’ point was that just as the wind cannot be controlled or understood by human beings but its effects can be witnessed, so also it is with the Holy Spirit. He cannot be controlled or understood, but the proof of his work is apparent. Where the Spirit works, there is undeniable and unmistakable evidence.

3:10 the teacher. The use of the definite article “the” indicates that Nicodemus was a renowned master-teacher in the nation of Israel, an established religious authority par excellence. He enjoyed a high standing among the rabbis or teachers of his day. Jesus’ reply emphasized the spiritual bankruptcy of the nation at that time, since even one of the greatest of Jewish teachers did not recognize this teaching on spiritual cleansing and transformation based clearly in the OT (cf. v. 5). The net effect is to show that externals of religion may have a deadening effect on one’s spiritual perception.

3:11 you do not receive our testimony. The plural “you” here refers back to the “we” of v. 2, where Nicodemus was speaking as a representative of his nation Israel (“we know”). Jesus replied in v. 11 with “you” indicating that Nicodemus’s unbelief was typical of the nation as a collective whole.

3:11–12 Jesus focused on the idea that unbelief is the cause of ignorance. At heart, Nicodemus’s lack of understanding Jesus’ words pointed not so much to his mental capacity but to his unwillingness to embrace Jesus’ testimony.

3:11–21 The focus of these verses turns away from Nicodemus and centers on Jesus’ discourse regarding the true meaning of salvation. The key word in these verses is “believe,” used seven times. The new birth must be appropriated by an act of faith. While vv. 1–10 center on the divine initiative in salvation, vv. 11–21 emphasize the human reaction to the work of God in regeneration. In vv. 11–21, the section may be divided into three parts: (1) the problem of unbelief (vv. 11–12); (2) the answer to unbelief (vv. 13–17); and (3) the results of unbelief (vv. 18–21).

3:13 No one has ascended into heaven. This verse contradicts other religious systems’ claims to special revelation from God. Only he had his permanent abode in heaven before his incarnation and, therefore, only he has the true knowledge regarding heavenly wisdom (cf. Prov. 30:4).

3:14 so must the Son of Man be lifted up. Cf. 8:28; 12:32,34; 18:31–32. This is a veiled prediction of Jesus’ death on the cross. Jesus referred to the story of Num. 21:5–9 where the Israelite people who looked at the serpent lifted up by Moses were healed. The point of this illustration or analogy is in the “lifted up.” Just as Moses lifted up the snake on the pole so that all who looked upon it might live physically, those who look to Christ, who was “lifted up” on the cross, will live spiritually and eternally.

3:15 eternal life. This is the first of 17 references to “eternal life” in John’s Gospel. The same Greek phrase is translated in some versions as “everlasting life.” The expression appears in the NT nearly 50 times. Eternal life refers not only to eternal quantity but divine quality of life. It means lit. “life of the age to come” and refers therefore to resurrection and heavenly existence in perfect glory and holiness. This life for believers in the Lord Jesus is experienced before heaven is reached. This “eternal life” is in essence nothing less than participation in the eternal life of the Living Word, Jesus Christ. It is the life of God in every believer, yet not fully manifest until the resurrection (Rom. 8:19–23; Phil. 3:20–21).

3:16 For God so loved the world. The Son’s mission is bound up in the supreme love of God for the evil, sinful “world” of humanity (cf. 6:32,51; 12:47; see notes on 1:9; Matt. 5:44–45) that is in rebellion against him. The word “so” emphasizes the intensity or greatness of his love. The Father gave his unique and beloved Son to die on behalf of sinful people (see note on 2 Cor. 5:21). eternal life. See note on John 3:15; cf. 17:3; 1 John 5:20.

3:18 believed in the name. This phrase (lit. “to believe into the name”) means more than mere intellectual assent to the claims of the gospel. It includes trust and commitment to Christ as Lord and Savior, which results in receiving a new nature (v. 7) that produces a change in heart and obedience to the Lord (see note on 2:23–24).

3:22 into the Judean countryside. While the previous episode with Nicodemus took place in Jerusalem (2:23), which was part of Judea, the phrase here means that Jesus went out into the rural areas of that region. baptizing. John 4:2 specifically says that Jesus did not personally baptize but that his disciples carried on this work.

3:22–36 This section constitutes John the Baptist’s last testimony in this Gospel regarding Christ. As his ministry faded away, Jesus’ ministry moved to the forefront. In spite of the fact that John the Baptist received widespread fame in Israel and was generally accepted by the common people of the land as well as those who were social outcasts, his testimony regarding Jesus was rejected, especially by the leaders of Israel (cf. Matt. 3:5–10; Luke 7:29).

3:23 Aenon near Salim. The exact location of this reference is disputed. The phrase may refer to either Salim near Shechem or Salim that is six miles south of Beth-shean. Both are in the region of Samaria. Aenon is a transliterated Hebrew word meaning “springs,” and both of these possible sites have plenty of water (“water was plentiful there”).

3:24 John had not yet been put in prison. This provides another indication that John supplemented the Synoptic Gospels by providing additional information that helps further understanding of the movements of John the Baptist and Jesus (see Introduction). In Matthew and Mark, Christ’s temptation is followed by John’s imprisonment. With this phrase, John the apostle fills in the slot between Jesus’ baptism and temptation and the Baptist’s imprisonment.

3:25 a discussion arose. The discussion probably concerned the relation of the baptismal ministries of John and Jesus to the Jews’ purification practices alluded to in 2:6. The real underlying impetus, however, centered in the concern of John’s disciples that Jesus was in competition with him.

3:25–36 This section may be divided into three parts that highlight the significance of what was occurring in relationship to John’s and Jesus’ ministry: (1) John the Baptist constituted the end of the old age (vv. 25–29); (2) the transition to Jesus’ ministry (v. 30); and (3) Jesus’ ministry as constituting the beginning of the new age (vv. 31–36). Instead of jealousy, John exhibited humble faithfulness to the superiority of Jesus’ person and ministry.

3:26 all are going to him. The potential conflict between John and Jesus was heightened by the fact that both were engaged in ministry in close proximity to each other. Because baptism is mentioned in v. 22, Jesus may have been close to Jericho near the fords of the Jordan, while John was a short distance north baptizing at Aenon. John’s followers were especially disturbed by the fact that so many were flocking to Jesus whereas formerly they had come to John.

3:27 given him from heaven. This verse emphasizes God’s sovereign authority in granting ministry opportunity (cf. 1 Cor. 4:7; 15:10).

3:29 bridegroom . . . friend of the bridegroom. John used an illustration to clarify his role for his disciples. The “friend of the bridegroom” was essentially the best man. He helped organize the details of the ceremony and took great pleasure in seeing the wedding proceed without incident. Most likely, John also alluded to OT passages where faithful Israel is portrayed as the bride of the Lord (Isa. 62:4–5; Hos. 2:16–20).

3:31–36 In these verses, John the Baptist gave five reasons for Christ’s superiority to him: (1) Christ had a heavenly origin (v. 31); (2) Christ knew what was true by firsthand experience (v. 32); (3) Christ’s testimony always agreed with God (v. 33); (4) Christ experienced the Holy Spirit in an unlimited manner (v. 34); and (5) Christ was supreme because the Father sovereignly had granted that status to him (v. 35).

3:34 the Spirit without measure. God gave the Spirit to the Son without limits (1:32–33; Isa. 11:2; 42:1; 61:1).

3:36 This constitutes an appropriate conclusion to the third chapter of John’s Gospel. John the Baptist laid out two divergent paths, sincere faith and stubborn disobedience, thereby bringing to the forefront the threat of looming judgment. As John faded from the forefront, he offered an invitation to faith in the Son and clearly expressed the ultimate consequence of failure to believe, i.e., “the wrath of God.”