A Work in Progress Bible Commentary

A Work in Progress Bible Commentary
By: Chip Crush

JOHN
CHAPTER 3

Jesus Teaches Nicodemus

¹Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. ²He came to Jesus at night and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him."
³In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again.^[1] "
⁴"How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!"
⁵Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. ⁶Flesh gives birth to flesh, but the Spirit^[2] gives birth to spirit. ⁷You should not be surprised at my saying, 'You^[3] must be born again.' ⁸The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit."
⁹"How can this be?" Nicodemus asked.
¹⁰"You are Israel's teacher," said Jesus, "and do you not understand these things? ¹¹I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. ¹²I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? ¹³No one has ever gone into heaven except the one who came from heaven--the Son of Man.^[4] ¹⁴Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, ¹⁵that everyone who believes in him may have eternal life.^[5]
¹⁶"For God so loved the world that he gave his one and only Son,^[6] that whoever believes in him shall not perish but have eternal life. ¹⁷For God did not send his Son into the world to condemn the world, but to save the world through him. ¹⁸Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son.^[7] ¹⁹This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. ²⁰Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. ²¹But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God."^[8]

V1 - Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council.
“There was a man” ties us right to the end of chapter 2. All men are hypocrites, so Jesus doesn’t entrust Himself to them. Here comes a man. We could read this as, “Now there was a hypocrite.” It’s not meant as an insult; it’s reality. We’re sinners – prideful hypocrites. We deceive ourselves by thinking we are better than we are (1 Corinthians 4:7; John 3:27).
Nicodemus was a Pharisee – an honorable title in his culture, but we have learned to see that as a negative. High status is not a good thing. He was a “better” Pharisee; not antagonistic. He was the most admired man in the community of God; yet, as we will see, he was outside the community of God.
He was a member of the Sanhedrin – the best qualified to teach and discern spiritual truth; if he fails the test, no one should expect to pass. None are naturally disposed to receive the Gospel; that’s where the Spirit comes in.
V2 – He came to Jesus at night and said, “Rabbi, we know You are a teacher who has come from God. For no one could perform the miraculous signs You are doing if God were not with him.”
He came to Jesus – “the teacher of Israel” comes to Jesus. Why did he come? Much speculation surrounds his coming:
He has a genuine personal interest (John 7:50-52). This is no so much “seeking truth” as intrigue and curiosity.
He represents the Sanhedrin, which was rightly responsible for investigating spiritual uprisings. They also came to John the Baptist to inquire of him (John 1:19-28). The Sanhedrin would have wanted to squash false teachings.
He came at night – 3 speculations:
He wants to avoid being seen publicly with Jesus by other Pharisees who thought Jesus’ miracles were Satanic.
It was a good time for teachers to discuss spiritual things, as there would be no interruption from daily affairs.
This is figurative, as Jesus is a Light in the darkness (1:5).
He is polite and humble in addressing Jesus. “We” may prove that he represents the Sanhedrin, or it may be an exercise of humility or fear. He was humbly saying “we” instead of “I,” or he was fearful and embarrassed to say “I.”
Some commentators have accused Nicodemus of flattery, but there is no evidence for that claim. He appears to be sincere.
He confesses a truth that Jesus has come from God. He attributes Jesus’ miracles to the power of God, unlike others (Mark 3).
there is no such thing as a “satanic” miracle. Sorcery, witchcraft, divination, and magic are considered tools of the devil.
The truth that Nicodemus perceives falls well short of Jesus’ full identity. That’s why Jesus responds as He does.
V3 – In reply Jesus declared, “I tell you the truth, no one can see the kingdom of God unless he is born again [or from above].”
“I tell you the truth” is designed to get Nicodemus’ attention, to get him to focus. Get serious! Jesus is plowing the soil of Nicodemus’ heart with these words, so that He can plant a seed. Nicodemus may have come with sincere interest in Jesus, but it appears that he wanted to chit-chat. Jesus wants none of that. Every word He speaks has an intense, focused purpose.
“No one can” speaks of the inability of mankind. This is not just about Nicodemus. John 6:44,65.
“No one can see” speaks of spiritual blindness, which is a characteristic of all mankind until sight is granted by God (Exodus 4:11; Psalm 119:18; 146:8; Proverbs 20:12; 28:11; 29:13; Isaiah 29:10; Luke 10:22-24; John 9:39-41; John 12:40).
“See the kingdom of God” and “enter the kingdom of God” (v5) are synonymous, parallel, and equivalent.
“The kingdom of God” – Several definitions are suggested. Last week: (the eternal peace and prosperity of God’s rest).
Nicodemus would have understood this phrase as “the Messianic age.” And that fits with “see” and “enter.”
Consider it to mean, “The glory and supremacy of Jesus Christ in eternal fullness,” and equate it with salvation.
“Unless he is born again” – “Born again” is clearly important. Remember that John is fond of multiple meanings. Consider 3 options:
In the Greek, “born again” can mean born “from the first” or “from the beginning” Luke 1:3; Acts 26:5. Not likely here.
It can mean “born again,” which is clearly how Nicodemus perceives it. Galatians 4:9; 1 Peter 1:3; Matthew 18:3. Likely.
It can mean “born from above,” which is also likely. Check your footnotes. John 1:12-13; 3:31; 1 John 5:1. Likely.
The last two are likely both intended. Only argument against “born from above” is that Jesus and Nicodemus were likely speaking in Hebrew, and the text of John is written in Greek. Thus, what Nicodemus perceived is what was meant.
Jesus says, “No one can see (or enter) the kingdom of God unless he is born again.” This would have been shocking and offensive to Nicodemus. Picture Jesus saying, “I don’t care that you call Me ‘Teacher from God,’ because true spiritual understanding begins with regeneration. You must become a new man.” Jesus is saying that Nicodemus is not yet born again. He has no understanding. He can’t see or participate in the truth as he stands.
This, as we’ll see, is the most important of spiritual truths. Why must we be born again? V6… Spiritual birth, like physical birth, is not dependent on human decision (1 Corinthians 2:14; John 1:12-13; Romans 8:7; 9:16). Be humbled by this saving grace!
V4 – “How can a man be born when he is old?” Nicodemus asked. “Surely he cannot enter a second time into his mother’s womb to be born!”
Nicodemus doesn’t get it. Is he really this spiritually dull? Yes!
Matthew 11:25-27; 15:16; 16:5-17 (Mark 8:14-21) (lack of faith – spiritual problem); 17:17; Luke 18:31-34; 24:44-47; 1 Cor. 1:18-30; 2:14; 2 Cor. 4:6. Man’s condition = spiritual deadness.
He is stuck at the physical level and can’t understand the spiritual level, because the Spirit hasn’t regenerated him yet. He thinks he is wise enough to understand, but he is not. This is the case for all unbelievers (and some professing believers as well).
Nicodemus confirms what Jesus says by not understanding! John perhaps gives this illustration because he knows Nicodemus.
Now in v5-8, Jesus corrects his misunderstandings by showing him clearly that He meant the spiritual re-birth, not the physical.
V5 – Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit.”
“I tell you the truth” shows that Jesus is still plowing the hardened soil of Nicodemus’ heart. We’re all very hardened.
“No one can enter” is parallel to “no one can see;” the verb changed to focus more on Nicodemus’ understanding of the phrase.
“Born of water and the Spirit” is also parallel to “born again” from v3. Jesus is adding to the simplicity of v3 to help Nicodemus get it. There are 3 views on “born of water and the Spirit” that we need to examine:
“Water = physical” and “Spirit = spiritual.” Jesus is showing Nicodemus that it’s more than physical, which is all that he perceived from v3. While this may be true, it’s not parallel to v3 (one / two births) and likely not what John is intending.
“Baptism by water and the Spirit.” I want to talk about this one for a few minutes; it’s intriguing:
Baptismal regeneration (necessity of water baptism (immersion / sprinkling) for salvation) among Protestants and Catholics. Infant baptism vs. Believer baptism.
If Jesus was speaking of water baptism, what would this have meant to Nicodemus? John’s baptism? Confusing…
Same problem with parallelism here: baptism and birth are not treated as parallels anywhere in Scripture. Baptism symbolizes death, burial, and resurrection.
“Water and the Spirit” are synonymous.
Matthew 3:11 and Luke 3:16 mention the Spirit and fire and it’s clearly synonymous. Fire = Judgment. Water = Cleansing and Purification. The Spirit is powerful!
Psalm 51:7-11; Ezekiel 36:25-27; 37:1014; 39:29; Isaiah 32:15; 42:1; 44:3; 61:1; Joel 2:28-29 all provide rich imagery that Nicodemus should have pictured. The New Testament speaks of this as well: Hebrews 10:22; Ephesians 5:26; 1 Corinthians 12:13 (not the outward sign, but the inward reality).
Water represents the inward purification and cleansing that only the Spirit can perform. Unless Ezekiel 36 happens to you, you cannot and will not be saved; you cannot and will not understand spiritual truth; you cannot and will not see or enter the kingdom of God.
V6 – “Flesh gives birth to flesh, but the Spirit gives birth to spirit.”
In v6-8, Jesus explains the priority of God in working salvation in each man.
“Flesh gives birth to flesh” – Paul uses “flesh” synonymous with “sin nature” to describe sinfulness and moral depravity; John uses “flesh” differently – to show weakness or feebleness, and frailty, especially regarding spiritual things (John 1:13; 6:63). No matter what “flesh” does, it can’t arouse spiritual life or understanding (1 Corinthians 2:14; Romans 8:7).
“The Spirit gives birth to spirit” – Only the Spirit can work regeneration in fallen man. Only the Spirit can bring spiritual life and understanding, and He does so apart from any human contribution. Every NT writer labors to show this truth. John 1:13; Acts 13:48; 14:16; 18:27; 1 Peter 2:4-10; Romans 9:16.
John, like Peter and Paul, works hard to show that Jews must not trust in their heritage, lineage, or ancestry (Romans 2:28-29). This verse points forward to John 3:16 and looks back to v4 regarding spiritual dullness (deadness – Ephesians 2:1-5). Also note John 8:31-48 (John 10 “You not do believe because you are not my sheep”).
The flesh is crooked; the Spirit is straight. It’s a total contrast (Romans 8:1-11). The kingdom of God is not for flesh. We must be spirit.
This verse, along with others, refutes the idea that you must incline yourself to believe or have faith in order to be born again. The opposite is true. Flesh cannot incline itself to be spiritual. Man contributes nothing to regeneration. Grace is truly grace. Why would you need the re-birth if you could have faith prior to re-birth? Regeneration precedes and is the source of faith. MONERGISM.
V7 – “You should not be surprised at My saying, ‘You must be born again [or from above].’”
(First you singular / Second you plural) Jesus tells Nicodemus that he should know this truth. It’s the simplest and most important of spiritual truths. Those Old Testament passages above should have come to his mind. Since they didn’t, Jesus offers an analogy:
V8 – “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”
“Wind” and “spirit” are the same Greek word. Try reading this verse interchanging “wind” and “spirit.” This is typical of John.
“The wind blows wherever it pleases” – Man does not determine where or when or how powerfully the wind blows. We can use its power when it comes (windmills), but we can’t control the jet stream. The same is true with the Spirit.
There are two valid interpretations of what Jesus means when He says, “So it is with everyone born of the Spirit.”
Such is the power and efficacy of the Spirit in regenerating men. Augustine – “The Spirit does as He pleases.” The Spirit regenerates the elect, as His role in the Covenant of Redemption made between the Three Persons of the Triune Godhead.
You can see the effects of the Christian, but you’re not sure why they do what they do (1 Corinthians 2:15). Christians often accused of narrow-mindedness – the opposite is true!
“Flesh” knows nothing of spiritual things. This understanding foreshadows John 3:11-13 and compliments v4.
In common language, Jesus might be saying, “You think the wind is awesome and powerful? Consider the Holy Spirit!”
God freely displays His power in the physical realm (nature). Why should it surprise that He does so in the spiritual realm?
Romans 1:18-32 – The truth that God is eternally powerful and divine in nature is clearly seen in creation (WIND), yet men suppress that truth by their wickedness (John 3:19-21).
2 Peter 3:3-7 – Scoffers deliberately forget that by God’s Word the heavens and earth (WIND) were formed (John 3:19-21).
Jesus has corrected Nicodemus by clearly showing him that the spiritual and not the physical is of utmost importance.
V9 – “How can this be?” Nicodemus asked.
This is the last we hear from Nicodemus until John 7:50-52 (sides with Jesus) and John 19:39 (anoints the lifeless body of Jesus).
Pride is in the way. He cannot and will not accept what he doesn’t understand, and only the Spirit can fix him. Detail John 6-10.
V10 – “You are Israel’s teacher,” said Jesus, “and do you not understand these things?”
Jesus calls Nicodemus, “THE Teacher of Israel,” and rebukes him. Jesus sees his heart, still hardened, and is disappointed.
The question is rhetorical. It’s an emphatic statement that shows disgust, not surprise: “You do not understand these things!”
Nicodemus is to blame for lack of understanding (Romans 10), even though he has not been regenerated (Romans 9).
“These things” = How a person comes to spiritual understanding, life, and faith is of critical importance! It is repeated throughout Scripture, and ALL Christians – especially teachers – should know and love “these things.” How could we not know and love and cherish and testify to “these things” – that God has worked spiritual life in us by His Spirit? (Ephesians 2:1-5)!
V11 – “I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony.”
“I tell you the truth” shows that Jesus is not giving up. Even though Jesus is disgusted with Nicodemus’ pride, He still harkens him to listen to the explanation of the authority Jesus has to speak on such matters as these. Jesus doesn’t over pursue Nicodemus; he’s not yet born of water and the Spirit.
“We speak of what we know and testify to what we have seen” – 3 views of who “we” is:
Jesus and His disciples. They have identified with Him, but dissenters say it’s too soon for them to testify to the truth.
Jesus is mocking or simply responding accordingly to Nicodemus’ usage of “we” in v2. He’s responding to “you people.”
Jesus and the true prophets of God, including Old Testament prophets and John the Baptist. This speaks to their authority.
“But still you people do not accept our testimony” – The Gospel is the only authority, despite the fact that few receive its message. This truth is actually a Fulfillment of prophecy. Matthew 7:13. Be humbled that you’re included in God’s mercy.
V12 – “I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?”
Nicodemus still trusts his faulty reasoning over Jesus’ authority. Three things to point out here:
The new birth, though spiritual, happens on earth and is an earthly thing. If we don’t understand what goes on here on earth in regards to spiritual things, then we cannot and will not understand heavenly things – what goes on in the kingdom of God, in heaven for all eternity.
“Earthly things” = a manner or style of teaching. Jesus’ style of teaching was simple, compared to the high language of the other Rabbis. We, like Nicodemus, want to hear of high and lofty things, exciting and controversial things, speculative teaching in creative methods. But when we reject the plain and simple truth of the Gospel, that Jesus saves sinners who believe in Him – and that the only way to believe in Him is to be born from above – because it’s too simple, we reveal our total depravity, and we treat God’s revelation to us with contempt.
Ken Ham of Answers in Genesis uses this verse to note the importance of understanding God’s Word, especially regarding the creation account. I see the importance of that, given the Romans 1 and 2 Peter 3 passages we noted earlier. If you don’t believe that God created the earth and everything “earthly,” then you can’t and won’t believe the Gospel message.
V13 – “No one has ever gone into heaven except the One who came from heaven — the Son of Man [who is in heaven].”
“Son of Man” is Jesus’ favorite title for Himself (Daniel 7:13-14). (81 times in the 4 Gospels (69 and 12).
Jesus has come to earth from heaven to tell us “these things.” No one else has done that, thus He alone has total authority.
If authority belongs to Christ in heavenly matters, how much more so does it belong to Him in earthly matters? (1 Cor. 2:16)
“Gone into heaven” figuratively symbolizes “having a pure and complete knowledge of the mysteries of God and the light of spiritual understanding.” It is likely that Nicodemus would have understood Jesus’ statement this way.
Later (John 6:25-45), the Jewish crowd made up of many “superficial believers” question Jesus’ origin from heaven.
Before moving on, let me review verses 9-13 as a whole. By now Nicodemus has twice wondered at what Jesus tells him about regeneration, the heavenly birth that everyone needs in order to see and enter God’s kingdom. So Jesus gives His assessment of the situation. As one who has come from heaven, He has direct knowledge about heavenly matters. Therefore, His testimony about the works of God is true, and He speaks with authority about spiritual things. As trained scholars and religious leaders, Nicodemus and his colleagues appear to be in the best position to understand and believe this testimony, but instead they misunderstand and disbelieve it. This in turn underscores the necessity of regeneration, for unless a person is born again, or born from above, he can neither see nor enter the kingdom of God. When it comes to spiritual things, faith and understanding are connected, but the biblical connection between these is that you must be born again, so that you may both believe and understand. Faith and understanding promote and depend on one another, but both are impossible unless one is first born again. This in turn makes faith and understanding dependent on divine sovereignty and not human decision, as Jesus, John, and Paul repeatedly declare to us. Since the Son of Man, Jesus Christ, has come to us from heaven, His testimony about both earthly (natural) and heavenly (spiritual) things is authoritative and reliable.
Now Jesus shifts focus from His authority to the purpose for His Incarnation, the heart of His mission (in the Covenant of Redemption).
We are introduced in v15 to an important Greek grammar instrument, the “hina” clause, which conveys “in order that” or “for the purpose that” in such a way that the desired result is certain to come about. Keep that in mind as we continue:
V14-15 – “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in Him may have eternal life [or everyone who believes may have eternal life in Him].”
This episode is found in Numbers 21:4-9. This TYPE of CHRIST serves as evidence that the Bible is inspired. Just as the bronze snake was ugly and nasty on the outside and pure and clean inside, so Jesus was soiled outside (Isaiah 53:2: “He had no beauty or majesty to attract us to Him, nothing in His appearance that we should desire Him”), and pure and clean inside. As the Hebrew people were wounded by snakes (The Garden of Eden imagery), so we are wounded by sin, and Jesus “bore our sin (the sin of believers – the sin of the elect) in His body on the tree” (1 Peter 2:24).
1 Corinthians 10:1-11 tells us that these things happened for us. That’s humbling!
“Must be lifted up” – Notice “must” as the description of Jesus’ primary purpose. This is the Father’s Will, that He be put to death.
“Lifted up” – There’s a double meaning here.
Crucifixion & Exaltation – John 8:28 (I AM); John 12:31-34 = public and open and clear manifestation to all kinds of people from all over the world (Galatians 3:1; Revelation 5:9). Preaching the Gospel (Christ crucified) exalts Christ.
“that everyone who believes may have eternal life in Him” – the “hina” clause here gives assurance that Jesus’ being lifted up will accomplish exactly what it was Designed to do – bestow eternal life upon believers. It’s not “that anyone might (alla) have eternal life if they believe…” Rather, it’s “that believers will (alla) have eternal life because of Christ’s cross-work…” That should be comforting.
“everyone who believes” gives this perception of “possibility for all,” but that’s not what it literally states. Literally, it reads, “that every believing one.” It’s particular; it’s limiting. And that’s not popular to say, but that is what the text here says. And we haven’t even gotten to John 3:16 yet… It’s also belief without an object (John 6:47). But we know the object from the context: Jesus.
“Eternal life” speaks of quality, not duration or quantity. The Spirit-filled life is completely “other” (holy) than the flesh-life. It never ends.
Lastly, I think Jesus finishes speaking to Nicodemus here. Most Bibles carry on the quotation through v21, but you’ve probably got a footnote declaring that it might not be the case. I side with the footnote for three reasons:
The text switches to the past tense, which would fit with John’s reflections and commentary, rather than Jesus speaking.
Jesus does not call Himself “God’s one and only Son” anywhere, but John call Jesus that several times (1:14,18; 1 John 4:9).
V19 echoes John 1:9-11, so the passage really fits best with it being John’s commentary. But it’s no less inspired…
V16 – The second-most popular Bible verse: “For God so loved the world that [or This is how God loved the world] He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.”
“For God so loved” – It’s not “sooooo loved.” John is not speaking of intensity, though God’s love is infinitely intense. God’s love is not an emotion or a feeling, though we often get emotional when we love or think of love. God’s love, rather, is an effective benevolence towards its objects. Those whom God loves, by definition of God’s love, receive an actual transforming benefit as a result.
“For God so loved the world” – “the world” (kosmos) is used at least 14 different ways in John’s writings alone. What does it mean?
This second most memorized verse (behind Romans 8:28) is often misunderstood. John is not speaking here of “the world” as “every single individual ever to be conceived.” We read that God hated Esau.
John 12:18-34; 17:9; 3:32; Acts 2:17 (cf. 1:5, 2:39, 1:8); Romans 16:26. Is everyone here? Yes. No.
John is counteracting the common belief among Jews that “the kingdom of God,” as Nicodemus understood it, was only for Jews. This is a major theme in John’s Gospel (see chapter 4 & 10:16), and in the entire New Testament, for that matter.
Here John has in mind when he writes, “the world,” as this: “A humanity that is hostile to God.” All kinds of people in the world = people from every nation.
Revelation 5:9 says of Christ, “You were slain and with Your blood You purchased men for God from every tribe and language and people and nation.”
1 John 4:9-10; 2:2 – “This is how God showed His love among us: He sent His one and only Son into the world that we might live through Him. This is love: not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins… [and 2:2 from the ESV] He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” Propitiation is wrath-removal. And Christ did not remove the wrath from unbelievers (John 3:36). 1 John 2:2 is speaking of Jewish believers and believers all over the world (Gentiles). JOHN 11:51-52 Parallel… We’ll discuss it more as we wrap up.
“This is how God loved the fallen people of the world” or “Here is the extent of God’s love for the fallen people of the world” would be the most literal rendering of this part of the verse. You may have that as a footnote as well. It actually sets up a limitation in God’s love. There is discrimination in God’s love. There is particularity, but it doesn’t have anything to do with belief or unbelief. It comes from Him (Ephesians 1:5). ABRAHAM / ISRAEL (Wives vs. Sisters). God does not love everybody in a saving way. He doesn’t save unbelievers. And He has an amazing purpose in that (Romans 9-11). Remember, the love of God actually benefits the objects of His love (not merely potential).
“He gave” – Even though I have said some things that might make you think I am saying God’s love is not all that we imagine, I am really saying that it’s more than we imagine. He loves His people (believers / the elect) enough to actually save them, rather than merely potentially save them. He loves us enough to give, and this giving carries the tone of a great sacrifice. Jesus was an actual ransom for many; we may say that He was a potential ransom for all, but potential has no meaning to our omniscient God.
“He gave His one and only Son” – God gave His one and only Son, His unique Son, to actually save believers. He did not give the Son to save unbelievers. Matthew 1:21 says, His name will be called Jesus “because He will save His people from their sins.”
“that” – Here is our next “hina” clause that connects God’s giving of His Son with the eternal life of every believer. God gave His Son to make certain that every believer has eternal life. He will not fail in this assignment.
“whoever believes” – “Whoever” might imply an offer to anyone, but there is no “whoever” in the text. Literally, it should read, “Every believing one,” and combined with the “hina” clause, it makes perfect sense.
The Gospel is not so much an offer as it is a command. 1 John 3:23 says, “This is His command: to believe in the name of His Son, Jesus Christ.” Acts 17:30 says, “God commands all people everywhere to repent.” But we also read that God grants repentance and belief to some and not others: 2 Timothy 2:25; Acts 11:18; 13:48; Philippians 1:29.
Nothing in this verse mentions anything about man’s willingness or ability to believe. For that, we need to look elsewhere: Matthew 19:23-26; John 6:37-44,65; 8:43-47; 10:14-18,26-29; 12:37-40; Romans 5:8; 8:7; 9:16; 1 Corinthians 2:14; Ephesians 2:1-5.
“whoever believes in Him” – Now we get the object of our belief that was missing from v15. Believe in Jesus.
“shall not perish” – This phrase has in mind eternal separation from God, which is the Biblical definition of death.
“but have eternal life” – As I mentioned in v15, “eternal life” is about quality, not quantity or duration, but it does happen to last forever as well. The fact that it lasts forever is not the glorious part. The fullness and glory of life is what the excitement is about.
Why do I believe the Gospel? It’s not about my choice; it’s about God’s grace applied or bestowed to me by His Holy Spirit.
Understanding “these things” is critical to worship and living Coram Deo – glorify God and enjoy Him forever.
As Kyle Idleman said in his DaVinci Code sermons, quoting Bob Russell, “The message is the application.”
1 John 3:1 (NKJV) says, “Behold what manner of love the Father has bestowed on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know Him.” In Greek, the word translated “What manner” (“How great” in the NIV) means, “Out of this world” or from “another realm.” God’s love is other-worldly.
V17-18 – For God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son.
“God did not send His Son into the world to condemn the world” – The reason for the Incarnation was not condemnation.
Some treat this statement as evidence that no one will be condemned. They just forget to read the next verse.
Condemnation was already a reality. People were already condemned. No need to destroy something ruined.
It wasn’t time for judgment yet. John 9:39-41; Matthew 10:34; Luke 2:34, 12:49 speak of Jesus coming for judgment, division, and to bring a sword rather than peace. Jesus came to unite His people to Himself and divide His sheep from goats, insiders from outsiders.
“the world” – Multiple uses of “the world” here – first is the Incarnation; second is “a humanity hostile to God.”
“But to save the world through Him” – Same as above. Jesus came to save “sinners” – “a humanity hostile to God.” Not every person. His people! And His people happen to be a great multitude “from every tribe and language and people and nation” (Revelation 5:9).
“Whoever believes in Him is not condemned.” – Not “whoever,” as in an open number, but “every believing one,” as in the elect.
“Therefore, there is now no condemnation for those who are in Christ Jesus” (Romans 8:1). Praise God! IS = more than WILL BE… It’s as good as done.
“But whoever does not believe stands condemned already” – Unbelief is the climax, the exclamation point on a life of sin and truth suppression (Romans 1:18-32). Some view “unbelief” as the unforgivable sin, and more sin is the punishment. John 5 elaborates.
Did Jesus pay for this sin on the cross? John 9:41; John 3:36; 1 Peter 2:8 – Jesus did not atone for all the sins of all men.
“Because he has not believed in the name of God’s one and only Son.” – Jesus is clearly the only way to the Father.
In all who reject the life-giving Christ, there remains only death (separation from God). Life consists only in faith.
V19-21 – This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God.
“This is the verdict” – This is not an explanation of the sentence of the guilty, but it is how their sentence came about and is worked out.
“Light has come into the world” – See John 1:5-11; 8:12. Jesus is the Light, the True Light, and the standard. How people in darkness respond to Him is the concern. What happens when you come out of a matinee? You close your eyes and turn your head.
“But men loved darkness instead of light” – In our natural state, before regeneration, we prefer darkness to light.
We love our sin as much as Jesus loves doing the will of the Father. Maybe not – but I wanted to saying something shocking. It’s our nature. Until we are transformed (regenerated) by the Holy Spirit, we have only the sin nature. There is no battle within until then. But once we are re-born, a great battle ensues (Romans 7). We are dead in sin and trespasses until God makes us alive (Ephesians 2:1-5). Seeking God doesn’t end at conversion; it begins at conversion.
“Because their deeds were evil” – Just as a thief loves stealing and will not run to prison, so men are hypocrites who will not and cannot unmask themselves when light shines in darkness. Pride and, ironically, fear of condemnation are the reasons we don’t expose our sins voluntarily. Blame yourself if you end up condemned. You loved evil deeds more than truth, darkness more than light.
“Everyone who does evil hates the light and will not come into the light for fear that his deeds will be exposed” – We may perceive open-mindedness in the world, but the non-elect HATE the light. Notice that it’s only possible to hate the light if you have a guilty conscience. Romans 1:18-32 explains this. You know your deeds are evil, and you know the light exposes them. The irrationality is clear here: Condemnation comes as a result of not coming into the light. Fear of condemnation keeps us in the darkness. Do you see it? There is something morally wrong (spiritual deadness) with the unbeliever. Some run away from the light; some fight against the light. Saul fought against the light until it struck him blind. He was blind before being struck blind, and being struck blind, he was made to see. This is our experience as well. Pride prevents humility until the Spirit breaks our pride.
“But whoever lives by the truth comes into the light” – Freed from bondage to the sin nature, hypocrisy, and pride, we who are reborn become not “good-doers”, rather than “evildoers,” but “truth-doers” rather than “evildoers.” Doing the truth involves the mind and body (Romans 12:1-2) in thought, word, and deed. We come into the light to avoid that condemnation we once feared. We “live by the truth” = “We live by Christ.” Jesus says in John 14:6, “I am the way and the truth and the life. No one comes to the Father except through Me.” “We have the mind of Christ” (1 Corinthians 2:16).
“So that it may be plainly seen that what he has done has been done through God” – This is the evidence of rebirth. Literally, this should read, “Truth-doers come into the light so that it may be plainly seen that God has worked their works.” Philippians 2:13 says, “It is God who works in you to will and to act according to His good purpose.”
To summarize v16-21, we see the state from which men are saved – utter condemnation, because of their inherent wickedness before God, and inability to come into the light of true faith in Christ – and we see the ultimate source of application, that it is of God, who takes someone who is naturally unwilling to come to the light, and leads him to the truth. The natural hatred all men have for the light, that is, the truth of God in the Gospel, proves that whenever anyone does believe on Christ, it is only because God has done a prior work in his heart (v21).

John the Baptist's Testimony About Jesus

²²After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. ²³Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were constantly coming to be baptized. ²⁴(This was before John was put in prison.) ²⁵An argument developed between some of John's disciples and a certain Jew^[9] over the matter of ceremonial washing. ²⁶They came to John and said to him, "Rabbi, that man who was with you on the other side of the Jordan--the one you testified about--well, he is baptizing, and everyone is going to him."
²⁷To this John replied, "A man can receive only what is given him from heaven. ²⁸You yourselves can testify that I said, 'I am not the Christ^[10] but am sent ahead of him.' ²⁹The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. ³⁰He must become greater; I must become less.
³¹"The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. ³²He testifies to what he has seen and heard, but no one accepts his testimony. ³³The man who has accepted it has certified that God is truthful. ³⁴For the one whom God has sent speaks the words of God, for God^[11] gives the Spirit without limit. ³⁵The Father loves the Son and has placed everything in his hands. ³⁶Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him."^[12]

V22-26 – Baptism and Ministry. John tells us that Jesus and His disciples left Jerusalem, went into the countryside, presumably taught them, and baptized. In our next meeting, we’ll see that Jesus did not actually do the baptizing, but His disciples did (John 4:1-2). V23 tells us the John the Baptist was nearby baptizing as well, because there was plenty of water there. Supporters of baptism by immersion and those opposed to baptism by sprinkling make much of this statement, and we can certainly infer from this statement that the method of baptism issued in these examples was indeed immersion. We can, however, infer nothing about the just use of other methods from this passage.
People were coming constantly to be baptized. Note v24, in parenthesis, that all of this was taking place before John was imprisoned. That might give us reason to believe that the Gospel writer has been jumping around in terms of chronology. Perhaps this lends more credibility to the single-Temple-cleansing view that we discussed in chapter 2.
Anyway, the point of this section is to provide the context for an argument that erupts in John’s camp (v25). They were arguing about ceremonial washing. It is suggested that the argument was specifically about how John’s baptism, Jesus’ baptism, and the traditional ceremonial washings were all related. There was numerous washings of purification – thus the tabernacle image of the laver – and perhaps the question was how these new varieties – as the questioners seem to believe that these baptisms were new types of ceremonial cleansings – fit in with the more traditional rites. Perhaps John’s disciples were losing interest in John’s ministry as Jesus’ ministry grew. Remember Andrew and our Gospel writer have already left John the Baptist to follow Jesus instead. Perhaps there were feelings of rivalry among the camps – but certainly not between the leaders of the camps: John and Jesus, and that’s a tribute to both of them. We read in v26 that John’s disciples came to him to say that Jesus’ ministry was growing. Perhaps John’s was shrinking, and his disciples were concerned about failure. Thus they seem to challenge him on this point. John’s response, to which we now look, is crucial in the grand scheme of both their ministries.
V27-30 – John the Baptist’s Humble Testimony. John makes a most humble statement in response to the accusation that his ministry is collapsing. Picture him saying, “I am perfectly at ease with the providence of God, for what I am, is what God has made me, and what God has given to me, and I find my joy in that. Indeed, this joy of mine is full, complete, perfect, and overflowing. My satisfaction and contentment come in resting in the providence of God and seeing His glory revealed in the ministry of Jesus. Far be it from me to stand in the light; I’ll gladly move to the shadows, so that He can be magnified. You want to argue about whose ministry is greater, and what is the difference. I wave the white flag; there’s no competition here. Jesus is my all-in-all.” See also Hebrews 5:4.
We must strive to exhibit this attitude! I’m leading this study, but far be it from me to hinder any of you from leading a study – if that’s what you want to do and that’s what you feel called to do. I must become less to exalt my brethren to the glory of Christ and for the greater edification of the Body. Don’t compete for glory – it all belongs to Christ. And to expound on John’s analogy, as the bridegroom, we don’t invite guests to steal away the bride. No, the bride belongs to the bridegroom. Guests are invited to celebrate, but only under the groom and not over him. We lay no claim to the bride. A man can only receive what is given him from above (1 Corinthians 4:7). Amazingly, Jesus will share it with those united to Him by faith – those who by adoption are co-heirs with Him of all things. Our joy is made complete when we see Christ reigning over all creation in glory and splendor and majesty.
V31-35 – John the Gospel Writer’s Commentary or John the Baptist’s Continued Speech. Some suggest that John now offers his comments on the whole of chapter three. If so, he ties John the Baptist’s humble testimony into Jesus’ conversation with Nicodemus by magnifying Jesus. Jesus is the One from above – and He is above all. John the Baptist was a great man (Mathew 11:11; Luke 7:28), but the least in the Kingdom of heaven is greater. He is merely an earthling – and he speaks as one from the earth. Praise God for him, but fall on your knees at the feet of Jesus. If it is John still speaking, then he is glorifying Christ as Emmanuel – God with us. He is stepping down from his office of “Preparer of the Way” and pointing all comers to the King of Kings – Jesus Christ. Either way, we get a beautiful picture of Christ and His authority.
Notice the end of v32: “No one accepts his testimony.” Which ever John is speaking here, the point is that John the Baptist’s testimony to Christ was not widely accepted. Certainly more than “no one” accepted his testimony, as a couple of his own disciples left him to follow Christ. “No one” here means few when compared to the vast number of unbelievers. And that’s why v33 tells us that the one who accepts his testimony has made God out to be truthful – even though we who believe are few in number. If we believe what John says about Jesus, then we show that God is true. If we disbelieve John’s testimony, then we make God out to be a liar (1 John 5:10).
Much has been made of v34, when John says, “[God] gives the Spirit without limit.” Commentators are divided over this verse, but it seems pretty clear to me, at least from the context. Some take this verse out of context to say that God gives the Spirit to all men everywhere without limits, and it is then up to them to decide whether to accept it or reject it. That interpretation is just not an option here. But whoever is speaking is clearly testifying to the greatness of Jesus. Jesus is clearly portrayed as One on whom the Spirit of God has come to rest. So it is to Christ that the Spirit is given without limit. If anyone ever had the fullness of the Spirit, it was Jesus Christ. As jars of clay, we are leaky – Jesus didn’t leak. And we, amazingly, by union to Him through faith, are constantly being renewed and refilled with the Spirit. Finally, v35 not only confirms what we’ve just said about v34, but also displays the Father’s love for the Son and the authority that the Father has given the Son. Everything is in His hands – your house, your car, your job, your wife, your children, your hair, your clothes, your food, your breath, your mind, your heart, your life. When we sing, “He’s got the whole world in His hands,” we think of the Father, but here we see that the Father has given it all to the Son.
V36 – God’s Wrath Remains. There is little doubt now that the Gospel writer is commenting with this final verse of chapter three. He begins with a glorious truth: “Whoever believes in the Son has eternal life.” What an amazing grace that is! And we should hold truth close to our heart forever. By believing, God does not impute our sins to our account, and thus, we are justified before Him, counted as righteous in His sight on account of Christ’s righteousness. But it’s the latter half of this final verse that I want to draw your attention to as we close: “But whoever rejects the Son will not see life, for God’s wrath remains on him.” Notice a couple things:
First, it’s not whoever fails to obey the Son; it’s not whoever sins; it’s whoever rejects the Son. Again, differing thoughts are common on this verse. Some point to it to suggest that it is only by rejecting Christ that we will experience eternal torment and separation from God in hell. That’s not the case. You see, the wrath of God does not come against those who reject Christ when they reject Him; it’s already on them!
It’s not that we are free from the wrath of God until we hear about and reject Christ. No, we are already under His wrath. The wrath of God remains on those who reject Christ. It’s there; it was there from the moment we were conceived in sinfulness. We are descendants of Adam and by nature objects of wrath (Ephesians 2:3). So we’re condemned long before we have the opportunity to reject Christ. So the wrath that remains is of critical implication here. Let’s elaborate, as we conclude, on the critical, yet nearly forgotten doctrine of Christianity: Propitiation.
To propitiate, according to Webster, means, “to gain or regain the favor or goodwill of.” Propitiation in a theological context means “wrath removal.” We are under the wrath of God and out of His favor until His wrath is propitiated. When Jesus died on the cross, He served as a propitiation for our sins. He turned aside, averted, removed the wrath of God from upon all for whom He died, for the elect, for all who believe the Gospel. Jesus regained the favor of God for us. He atoned for our sins. He reconciled us to Himself. The doctrine of propitiation is precisely this: that God loved the objects of His wrath so much that He gave His one and only Son that by His blood He should remove His wrath against the objects of His love. Christ actually accomplished this task. He did not potentially accomplish it. He couldn’t have; it was either Yes or No, not Maybe.
The argument to this view is generally addressed with one Scripture passage in particular, and it happens to be written by our author. Look at 1 John 2:2. The KJV, NKJV, ESV, and NASB say, “He is the propitiation for our sins, and not only for ours but also for the sins of the whole world.” The increasingly popular alternative rendering is to remove the use of the word propitiation. The NIV says, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” For whom did Jesus serve as an actual propitiation? “For the whole world.” Without the context, that seems valid. But when we grasp the context and allow Scripture to interpret Scripture, we come to a full understanding of what John means to say here. He’s speaking to Jewish Christians and/or Christians in a particular region. Jesus certainly served as propitiation, as a substitutionary atonement, for John’s audience. But he says even more than that. John says that Jesus served as propitiation, as a substitutionary atonement for all Christians everywhere, believers worldwide, all kinds of Christians. So notice the parallel passage, also by John, in his Gospel – John 11:51-52:
From the NIV, “[Caiaphas] prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one.” It’s an exact parallel in meaning, and the Gospel rendering goes even further in telling us why Jesus served in this capacity – to unite us. Ephesians 2:14-16 says, “For He Himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in His flesh the law with its commandments and regulations. His purpose was to create in Himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which He put to death their hostility.” Jesus did not – and never intended to – remove God’s wrath or serve as a substitutionary atonement, for those who do not believe the Gospel. His sacrifice was only for the elect, only for believers – not for those who would never believe. That’s the doctrine of propitiation. For more information on propitiation, read the article by John Piper found here.
We’ve covered some tough stuff so far, and we’ll encounter more as we go. It’s good to understand and wrestle with these tough issues, because as we think less of ourselves (pride is reduced), we think more about Christ and the work of God.

Footnotes

3:3 Or born from above; also in verse 7

3:6 Or but spirit

3:7 The Greek is plural.

3:13 Some manuscripts Man, who is in heaven

3:15 Or believes may have eternal life in him

3:16 Or his only begotten Son

3:18 Or God's only begotten Son

3:21 Some interpreters end the quotation after verse 15.

3:25 Some manuscripts and certain Jews

3:28 Or Messiah

3:34 Greek he

3:36 Some interpreters end the quotation after verse 30.

Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.
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