John 3
John 3
In Jn 3 the apostle provides a picture of contrast; Nicodemus, “the teacher of Israel” (v. 10), did not understand the relationship between rebirth by the Spirit and the kingdom of God inaugurated by the Messiah, while John the Baptist rightly appraised his own role in light of Christ’s coming. Some debate has risen regarding the speaker of vv. 31-36; are they of the author, or Jesus? Most likely this is the apostle’s evaluation of Jesus’ ministry to date, especially in light of the differing perspectives offered by Nicodemus and John the Baptist.
Nicodemus, “a ruler of the Jews” (v. 1), was prominent among the Pharisees. Perhaps that is why he ventured to Jesus at night—he wanted to secretly inquire if in fact Jesus was sent from God. In the dialogue, it becomes apparent that Nicodemus, whom Jesus called “the teacher of Israel” (v. 10), lacked understanding about the means by which one comes into the kingdom of God. Jesus taught him that only as one is born again (or, “from above”), can he see (“understand”) the kingdom of God—the advent of which was evidenced by Jesus’ signs (cf. v. 2). The remainder of the dialogue (vv. 4-21) may be best understood in light of Nicodemus’ questions, and Jesus’ answers:
- Nicodemus asked, “ How can anyone be born when he is old…Can he enter his mother’s womb a second time and be born?” (v. 4). Jesus’ instruction, “Unless someone is born of water and the Spirit, he cannot enter the kingdom of God” (v. 5), has been interpreted in a multitude of ways. It may be that the “water” birth refers to natural birth, and the “Spirit” birth to the actual entrance into the kingdom of God, the latter being emphasized. On the other hand, Jesus could here be referring to one event with two characteristics; in the Old Testament water symbolized (external) cleansing, and the Spirit an inner change (cf. Ezek 36.25-27). In either case, in light of the various Old Testament themes of cleansing and spiritual renewal (cf. Ez 37; Jer 31), Nicodemus should not have been “amazed” (v. 7) at Jesus’ teaching. Here Jesus was helping the Pharisee understand his true condition: since it was the case that he was not quite sure about Jesus and His signs, Nicodemus was in fact not born again—because as the wind has an effect upon the trees, so too the Spirit gives understanding about Jesus and the inauguration of the kingdom of God
- About Jesus’ teaching on the Spirit, Nicodemus asked, “How can these things be?” (v. 9). Nicodemus, like his Pharisaic contemporaries, had rejected Jesus’ message of the kingdom of God on earth, so how could he expect to understand further spiritual realities—like Jesus’ crucifixion, and gift of eternal life for all who believe (vv. 14-15)? Birth from above, by the cleansing of the Spirit, was Nicodemus’ only hope for assurance about the kingdom of God. The Pharisee thus needed to turn from his evil ways and love of darkness, so that he could live by the truth and come to Jesus openly—in the daytime (vv. 19-21)!
While Nicodemus gave evidence of spiritual emptiness, John the Baptist rightly evaluated Jesus (vv. 22-30). When approached by his jealousy-constrained disciples, John responded as one who lived by the truth, who had come to the light, and whose works were accomplished by God (cf. v. 21); “No one can receive a single thing unless it’s given to him from heaven” (v. 27), the Baptist said concerning his ministry. Like the groom’s friend at a wedding, John rejoiced that the groom was calling for his bride. He said, “So this joy of mine is complete. He must increase, but I must decrease” (v. 30).
After concluding his account of Nicodemus and John the Baptist, the apostle provided a commentary of the issues at hand. He noted that all must recognize Jesus’ authority as the source of spiritual truth (vv. 31-34). Unlike Nicodemus, who spoke from an earthly perspective, Jesus spoke as “The One who comes from heaven,” and is thus, “above all” (v. 31). While few accept Jesus’ testimony, those who take this step of faith will experience the truth of God. God will not leave disappointed the ones, few though they be, who trust themselves to His Son. This is so, because—as John emphasized throughout his Gospel—God sent His Son, and He “speaks God’s words” (v. 34) as One who enjoyed the presence of God’s Spirit “without measure” (v. 34, cf. 1.32). Further still, “The Father loves the Son and has given all things into His hands” (v. 35), thus those who reject Jesus’ teaching will remain in the sphere of God’s wrath (v. 36).
Jn 3 provides a point of evangelistic cohesion for the storyline of Scripture. After their trek of almost 40 years and 150 miles, Israel had migrated from Mt Sinai to an area less than 40 miles south of the Dead Sea; they were approaching Canaan! But the Edomites, the descendants of Esau, denied Israel direct passage to the Transjordan settlements, “the people became impatient because of the journey. The people spoke against God and Moses: ‘Why have you led us up from Egypt to die in the wilderness? There is no bread or water, and we detest this wretched food (manna)!” (Num 21.5). The LORD responded by sending poisonous serpents among the people, “and they bit them so that many Israelites died” (Num 21.6). When the people repented and cried out to Moses for deliverance, the LORD instructed Moses to craft a snake and lift it up on a pole, saying, “When anyone who is bitten looks at it, he will recover” (Num 21.8). Jesus told Nicodemus: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, so that everyone who believes in Him will have eternal life” (Jn 3.14-15; italics added for emphasis). What Moses offered temporarily, Jesus offered permanently (cf. Heb 3.1-6).
*For a complete list of references, please see scripturestoryline.com