John 3 - NIV Biblical Theology Study Bible

3:1 Pharisee. See note on 1:24. Nicodemus. A religious leader and distinguished teacher (v. 10). At this point he is interested in Jesus but not particularly open to the truth: Jesus’ signs are the conversation starter but not a trigger for faith (v. 2). Yet later he defends Jesus (7:45–52) and buries his body (19:38–42).

3:1–21 Jesus Teaches Nicodemus. It is difficult to know where Jesus’ exchange with Nicodemus ends. Verses 16–21 appear to be John’s extended comment.

3:2 night. Symbolizes spiritual darkness in 9:4; 11:10; 13:30 (cf. vv. 19–21). Nicodemus’s own “night” was darker than he knew. we. Nicodemus sees himself speaking for at least some of the Pharisees or Sanhedrin (v. 1) who essentially agreed with him. a teacher who has come from God. Simply one mightily endowed with God’s power, not the promised Messiah. Nicodemus’s statement implies a question: “So who are you?” Like the Jewish leaders who demand a sign in 2:18, Nicodemus presupposes that he can assess any evidence Jesus shares.

3:3 see. Basically synonymous with “enter” in v. 5; includes participation. kingdom of God. God’s saving reign, which in certain respects has already been inaugurated in the person, works, and message of Jesus. See “The Kingdom of God.” born again. See NIV text note; synonymous with “become children of God” and “born of God” (1:12–13; cf. Titus 3:5; 1 Pet 1:3,23; 1 John 2:29; 3:9; 4:7; 5:1,4,18). See note on v. 5. This implies a predicament: if Nicodemus, a knowledgeable, gifted, and prestigious religious teacher, cannot enter God’s kingdom based on his standing and works, what hope is there for anyone else?

3:4 Nicodemus does not understand what Jesus is talking about, so he is incredulous.

3:5 born of water and the Spirit. Parallel with “born again” (vv. 3,7) and “born of the Spirit” (v. 8), emphasizing a (single) Spirit-produced birth. This makes several interpretations unlikely: (1) that “born of water” refers to natural birth (no ancient sources picture natural birth as “from water,” where “water” is the amniotic fluid that breaks before childbirth); (2) that “born of water” refers to Christian baptism (these words would have had no relevance to Nicodemus at the time); (3) that “born of water” refers to John’s baptism (also, vv. 9–12 then do not logically follow); (4) that “the Spirit” refers to the Word of God (John’s other metaphoric uses of “water” in this Gospel refer to Spirit-produced life [4:14; 7:38–39], not to God’s Word). The most plausible interpretation of “born of water and the Spirit” is the purifying and transforming new birth. Since Jesus expects Nicodemus to understand what he means (vv. 7,10), the background to the concept is previous Scripture. Water in the OT often refers to renewal or cleansing, and the most significant OT connection bringing together water and spirit is Ezek 36:25–27, where water cleanses from impurity and the Spirit transforms hearts. So “born of water and the Spirit” signals a new birth that cleanses and transforms.

3:6 Like generates like. Humans physically produce more (spiritually dead) humans. Only God’s Spirit can produce spiritual life (1:13).

3:7 You should not be surprised. From his study of the OT, Nicodemus should have understood the need for a God-given new birth (see note on v. 5). You must. This applies to all people, not just to Nicodemus (see NIV text note).

3:8 The effects of both the “wind” and the “Spirit” (see NIV text note) are unmistakable, but humans can neither control nor fully understand the invisible origin and movement of the wind or the Spirit. As being “born of water and the Spirit” (v. 5) is grounded in Ezek 36:25–27 (see note on v. 5), this may allude to Ezek 37:1–14, where God’s Spirit sovereignly gives life to dry bones.

3:10 Israel’s teacher. Nicodemus was a recognized master, an established religious authority (such as, e.g., “the Reverend Professor Doctor”). See notes on vv. 5,7.

3:11 we . . . we . . . we . . . we . . . our. Jesus ironically imitates the plural that Nicodemus used (see note on v. 2), as if to say, “We know one or two things too, we do!”

3:12 earthly things. Probably the new birth itself (Jesus had just spoken about that and Nicodemus did not believe), which happens on earth when people are born again. heavenly things. Details about God’s glorious kingdom, which one can enter only by the new birth.

3:13 No one has ascended to and remained in heaven in such a way as to return to talk about heavenly things (v. 12; cf. Prov 30:4a), but heaven was Jesus’ home in the first place.

3:14–15 This connects to what precedes it in two ways: (1) Jesus further explains the new birth. God miraculously granted (physical) life through the bronze “snake in the wilderness” (Num 21:4–9). Similarly, God miraculously gives (spiritual, eternal) life through Jesus, who unlike the snake has life in himself (1:4; 5:26). (2) “Lifted up” combines two notions in John’s Gospel: Jesus’ being physically raised up on the cross and Jesus’ glorious exaltation (8:28; 12:32,34; see NIV text note on 3:14; cf. Isa 52:13). Verse 15 states the purpose: eternal life (see note on v. 15).

3:15 eternal life. Resurrection life of the age to come that believers experience in some measure now (17:3).

3:16 For. Jesus’ being raised up on the cross and his glorious exaltation (see note on vv. 14–15) are grounded in God’s love. so. In this way. This emphasizes the intensity of God’s love. loved the world. Not because “the world” is loveable or because we loved God first (1 John 4:9–10,19). God’s love is amazing not because the world is so big but because the world is so bad (see note on 1:9). God’s love is unselfish, costly, and praiseworthy (unlike how sinners selfishly love the world by conforming to it [1 John 2:15–17]). The Bible speaks of God’s love in at least five ways: (1) the peculiar love of the Father for the Son (v. 35; 5:20), and of the Son for the Father (14:31); (2) God’s providential love over all that he has made (Ps 145:9,13,17); (3) God’s saving stance toward his fallen world (v. 16); (4) God’s particular, effective, selecting love toward his elect (Eph 5:25); (5) God’s love toward his own people conditioned on obedience (15:10). See “Love and Grace.” that . . . that. The first indicates result (“with the result that”); the second indicates purpose (“in order that”). one and only Son. Emphasizes the greatness of God’s gift. See “Sonship.” whoever believes in him. That person experiences new birth (vv. 3,5), has “eternal life” (see note on v. 15), and is saved (v. 17); the only alternative is to “perish” in eternal judgment (cf. 10:28), lose one’s life (12:25), and be “doomed to destruction” (17:12). See “Wrath.”

3:16–21 This starkly contrasts two groups of people. See “Believers and Unbelievers.”

3:17 not . . . to condemn. Jesus came into a world that was already condemned (vv. 18,36); it was not a neutral world in which he would condemn some and save others. He came to save, not condemn (12:47). But saving some entails leaving others in their condemned state; in that derivative sense, Jesus came into the world “for judgment” (9:39). send. Jesus was on a mission from his Father (v. 34; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21). to save the world. The purpose of the Son’s mission.

3:18 Personally trusting Jesus distinguishes those who are not condemned from those who are (14:6).

3:19 verdict. Negative (vv. 19–20) and positive (v. 21). Light. The incarnate Word (1:4–5), the holy and pure light of the world (8:12; cf. 1 John 1:5). darkness . . . light. See note on 1:5. because their deeds were evil. The reason unbelievers prefer darkness is fundamentally moral: they love their sin and do not want the light to expose it.

3:21 in the sight of God. Or, “in God” or even “through God”: what they have done they have accomplished in union with God, and thus by his enabling.

3:22 baptized. Only Jesus’ disciples actually baptized (4:2).

3:22–36 John Testifies Again About Jesus. It is difficult to know where John the Baptist’s witness ends. Verses 31–36 appear to be the author’s extended comment.

3:23 The ministries of John the Baptist and Jesus overlapped.

3:24 John explains that this episode (and probably all of Jesus’ Judean ministry in chs. 2–4) occurs earlier than any of Jesus’ ministry in the Synoptic Gospels, which start with Jesus’ Galilean ministry “after John was put in prison” (Mark 1:14).

3:25–26 Perhaps this debate about Jewish purification rites arises because John the Baptist did not follow certain traditional Jewish practices (cf. 1:25). In any case, it apparently leads some of John’s disciples to become envious as Jesus’ popularity increases and their master’s decreases.

3:27 This proverb implies that God (“heaven”) sovereignly gives humans whatever they possess (19:11; 1 Cor 4:7). And God has given John the Baptist a particular role in the history of redemption. Discontent over God’s wise gifts betrays unbelief and idolatrous arrogance.

3:28 John meant what he said, and he was entirely content with his God-given role. sent ahead. May allude to Mal 3:1.

3:29 This parable of a Judean wedding explains how John the Baptist understands his God-given role. bridegroom. Jesus (Rev 21:9), Israel’s King and Messiah (Isa 62:4–5; Jer 2:2; Hos 2:16–20). friend who attends the bridegroom. John the Baptist (the ancient equivalent of a “best man”). now complete. John the Baptist has successfully completed his role (cf. 5:35).

3:30 John the Baptist wholeheartedly embraces his God-given role, which assigns supremacy to Jesus.

3:31 The one who comes from above. Jesus (v. 13; see 1 Cor 15:47). from above. Recalls vv. 3,7 (see NIV text note on v. 3). the one who is from the earth. John the Baptist, who is finite.

3:32 Repeats Jesus’ evaluation in v. 11. no one. In general. There are exceptions (v. 33; see 1:11–12).

3:33 God is truthful. Jesus so completely says and does only and all that God says and does (5:19–30; 6:37–40; 8:29) that to believe Jesus is to believe God. Conversely, not to believe Jesus is to call God a liar (12:44–50; 1 John 5:10).

3:34 God gives the Spirit without limit. As opposed to how God gave only the measure of the Spirit required for his anointed servants to complete their tasks at earlier stages of redemptive history. See note on 1:32.

3:35 The Father loves the Son. See 5:20; 10:17; 15:9; 17:23–24,26. placed everything in his hands. See Matt 11:27; Luke 10:22.

3:36 believes . . . rejects. There are only two possibilities: genuine faith (vv. 15–16; 1:12) or defiant disobedience. has eternal life. See note on v. 15. wrath. See “Wrath.” remains. Unbelievers are “condemned already” (v. 18; see note on v. 17).