John3
New American Standard
1Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews;
2this man came to Jesus at night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.”
3Jesus responded and said to him, “Truly, truly, I say to you, unless someone is born again he cannot see the kingdom of God.”
4Nicodemus said to Him, “How can a person be born when he is old? He cannot enter his mother’s womb a second time and be born, can he?”
5Jesus answered, “Truly, truly, I say to you, unless someone is born of water and the Spirit, he cannot enter the kingdom of God.
6That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit.
7Do not be amazed that I said to you, ‘You must be born again.’
8The wind blows where it wishes, and you hear the sound of it, but you do not know where it is coming from and where it is going; so is everyone who has been born of the Spirit.”
9Nicodemus responded and said to Him, “How can these things be?”
10Jesus answered and said to him, “You are the teacher of Israel, and yet you do not understand these things?
11Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you people do not accept our testimony.
12If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?
13No one has ascended into heaven, except He who descended from heaven: the Son of Man.
14And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
15so that everyone who believes will have eternal life in Him.
16“For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life.
17For God did not send the Son into the world to judge the world, but so that the world might be saved through Him.
18The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.
19And this is the judgment, that the Light has come into the world, and people loved the darkness rather than the Light; for their deeds were evil.
20For everyone who does evil hates the Light, and does not come to the Light, so that his deeds will not be exposed.
21But the one who practices the truth comes to the Light, so that his deeds will be revealed as having been performed in God.”
22After these things Jesus and His disciples came into the land of Judea; and there He was spending time with them and baptizing.
23Now John also was baptizing in Aenon, near Salim, because there was an abundance of water there; and people were coming and being baptized—
24for John had not yet been thrown into prison.
25Then a matter of dispute developed on the part of John’s disciples with a Jew about purification.
26And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing and all the people are coming to Him.”
27John replied, “A person can receive not even one thing unless it has been given to him from heaven.
28You yourselves are my witnesses that I said, ‘I am not the Christ,’ but, ‘I have been sent ahead of Him.’
29He who has the bride is the groom; but the friend of the groom, who stands and listens to him, rejoices greatly because of the groom’s voice. So this joy of mine has been made full.
30He must increase, but I must decrease.
31“He who comes from above is above all; the one who is only from the earth is of the earth and speaks of the earth. He who comes from heaven is above all.
32What He has seen and heard, of this He testifies; and no one accepts His testimony.
33The one who has accepted His testimony has certified that God is true.
34For He whom God sent speaks the words of God; for He does not give the Spirit sparingly.
35The Father loves the Son and has entrusted all things to His hand.
36The one who believes in the Son has eternal life; but the one who does not obey the Son will not see life, but the wrath of God remains on him.”
Study Guide
Public-domain commentary and original-language notes for John 3.
Chapter Summary
In this chapter: Christ's discourse with Nicodemus. (1–21). The baptism of John of Christ John's testimony. (22–36).
vv1-8
Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, verses 11–13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the “HE THAT IS,” and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6–9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, “Depart from me, I know you not, ye workers of iniquity?”
vv22-36
John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.
Key Words
δέ (dé): but, and, etc.
ἦν (ēn): I (thou, etc.) was (wast or were)
ἄνθρωπος (ánthrōpos): from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being
ἐκ (ek): literal or figurative; direct or remote)
Φαρισαῖος (Pharisaîos): a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary
Νικόδημος (Nikódēmos): victorious among his people; Nicodemus, an Israelite
ἄρχων (árchōn): a first (in rank or power)
Ἰουδαῖος (Ioudaîos): Judæan, i.e. belonging to Jehudah
οὗτος (hoûtos): the he (she or it), i.e. this or that (often with article repeated)
ἔρχομαι (érchomai): to come or go (in a great variety of applications, literally and figuratively)
Cross References
John 3The Old Testament promise linking water purification and the renewal of the Holy Spirit.
Supported by JFB
The historical type of the bronze serpent lifted up by Moses for healing the dying Israelites.
Supported by Matthew Henry
John's explicit denial that he is the Christ, repeating his testimony from the first chapter.
Supported by John Calvin, JFB
Describes those born not of the flesh, but of God, parallel to being born again.
Supported by Matthew Henry
Jesus identifies himself as the bridegroom, directly echoing John's bridal imagery here.
Supported by Matthew Henry, Matthew Poole, JFB
Repeats Jesus' earlier words to Nicodemus regarding testifying of what has been seen and heard.
Supported by Matthew Poole, John Calvin
Identifies Nicodemus's later public actions in Jerusalem, showing his growing faith beyond his initial night visit.
Supported by Matthew Henry, Matthew Poole
Nicodemus openly brings spices for Jesus' burial, showing ultimate courage despite coming by night initially.
Supported by Matthew Poole, John Calvin, JFB
The natural man cannot receive or understand the things of the Spirit of God.
Supported by Matthew Henry
Directly discusses being born again, not of corruptible seed, but of incorruptible.
Salvation through the washing of regeneration and renewing of the Holy Ghost.
Supported by JFB
Confirms man is shapen in iniquity from birth, explaining why flesh is only flesh.
Supported by JFB
Asks who has ascended to heaven or descended, which only the Son of Man fulfills.
Moses answers Joshua's jealousy over prophesying, mirroring John's refusal to envy Jesus' success.
Supported by Matthew Henry, Matthew Poole
John's prior witness that the one coming after him is preferred above him.
Supported by John Calvin
Parallels John's principle that all gifts and spiritual offices are received solely from heaven.
Supported by Matthew Henry, Matthew Poole
Jesus contrasts those who are from beneath with himself, who is from above.
Supported by Matthew Poole
Confirms the Father giving all authority and things into the Son's hand.
Supported by Matthew Henry, Matthew Poole
Reaffirms that the one who believes on the Son possesses present, everlasting life.
Supported by Matthew Henry
Many rulers believed but did not confess Him openly for fear of the Pharisees.
Supported by JFB
Elaborates on the strict, hostile contrast between the mind of the flesh and the Spirit.
Supported by JFB
Contrasts Him who comes from above and speaks heavenly things with those of the earth.
Describes those who rebel against the light and do not abide in its paths.
Jesus proclaims Himself as the light of the world, contrasting with the darkness men love.
Contextualizes Jewish purifying rites mentioned during the dispute between John's disciples and the Jews.
Supported by JFB
John repeats that he is only the forerunner sent before the greater coming One.
Supported by Matthew Henry
Parallels the concept of setting a seal that God is true, though all men are liars.
Supported by John Calvin
John the Baptist's specific testimony that Jesus is the Son of God.
Supported by John Calvin
Theological elaboration of Christ as the Bridegroom and the Church as the bride.
Supported by Matthew Henry
Echoes the condemnation of the unbeliever, on whom God's wrath abides.
Supported by Matthew Henry