| John 3 | |
|---|---|
 John 3:14–18 on therecto side inPapyrus 63,c. AD 500 | |
| Book | Gospel of John |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 4 |
John 3 is the thirdchapter of theGospel of John in theNew Testament of theChristianBible. It deals withJesus' conversation withNicodemus, one of the Jewishpharisees, andJohn the Baptist's continued testimony regarding Jesus.Baptist preacherCharles Spurgeon said of this chapter that it is the one he would choose "to read to a dying man who did not know the gospel, [as] the most suitable one for such an occasion".[1]
The original text was written inKoine Greek. This chapter is divided into36 verses. Some earlymanuscripts containing the text of this chapter are:
The first part of the chapter begins withNicodemus, said to be a member of theruling council, coming at night to talk withJesus, whom he callsRabbi. On account of Jesus' "miraculous signs",[3] Nicodemus and others ("we" inJohn 3:2) have recognized that Jesus is " a teacher come fromGod". It is not clear for whom Nicodemus speaks – the translation inThe Voice adds wording, "Teacher, some of us have been talking ..." – but many commentators infer from the nighttime setting for this meeting that Nicodemus came alone, privately, "through shame, and fear of his brethren of the council",[4] shame possibly arising because, "being a master in Israel, [he would not want] to be looked upon as a scholar going to learn of another".[5] Methodist writerJoseph Benson notes, with support, theologianDaniel Whitby's interpretation, that "the Pharisees and rulers knew Christ to be a teacher come from God".[4]
In reply Jesus declared, "I tell you the truth, no one can see thekingdom of God unless he is born from above, orborn again." The word inGreek:ἄνωθεν, may be translated as either "again" or "from above". TheKing James Version, theEnglish Standard Version and theNew International Version all say "born again", whereas theNew Revised Standard Version andYoung's Literal Translation both have "born from above" in their text with an alternative note "born anew".[6] Nicodemus's reply, "How can someone be born when they are old? Surely they cannot enter a second time into their mother's womb to be born!"[7] reflects an understanding that Jesus is speaking of a second birth.
Spurgeon speaks of the expression "Verily, verily" as "the peculiaridiom of our Lord Jesus Christ".[1] The Greek wording isαμην αμην,amēn, amēn.[9] Jesus talks of what it means to be born again and the path toheaven. "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit."[10]
Marvel not that I said unto thee, Ye must be born again.[11]
TheologianDonald Guthrie states that this verse gives emphasis to "the imperative character of the new birth", with "nothing optional about it'".[12]
In John 3:13, Jesus states, "No one has ascended into heaven except he who descended from heaven, the Son of Man."[13] This verse addresses a question posed by Agur the collector who appears after the collections of proverbs shown to the readers, Agur reflects on his limitations, declaring himself weary and "too stupid to be human" (Proverbs 30:2). Proverbs 30:4 specifically asks, "Who has ascended to heaven and come down?"[14] This rhetorical question emphasizes the limitations of human wisdom in contrast to divine wisdom, showing the surpassing wisdom of the Son of God making the universe "who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?"[14]
John 3:13 can be seen as a direct answer to Proverbs 30:4, with Jesus asserting His unique authority and divine origin, bridging the gap between human and divine wisdom. The context of this dialogue with Nicodemus, a wise Pharisee, underscores the transition from human wisdom to divine revelation, moving from the title "Son of Man" to "Son of God." This linkage not only connects two significant figures in biblical text but also frames the discussion within the larger narrative of Jesus's teachings and the fulfillment of scriptural wisdom.
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:[15]
This verse alludes toNumbers 21:5–9 (see alsoNehushtan).[16]
that whoever believes in him may have eternal life.[18]
Belief in the Son of Man results in eternal life.[19] This will be followed by a statement that belief in the Son of God results in eternal life.[20] Jesus identifies Himself using both the 'Son of Man' and the 'Son of God,' assuming both titles as part of His mission to save the world. However, the comprehension of these titles by Nicodemus and other contemporaries might not have been immediate or straightforward, prompting them to think more deeply.
Ironically, in Matthew, during His trial, Jesus does more openly and explicitly identifies Himself with both these titles, which ultimately leads to His conviction and crucifixion."[21]
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.[22]
This chapter is intended to show the importance of thebelief in Jesus as the son of God. Jesus is shown here already proclaiming himself theMessiah and laying out aspects of Christiantheology, in contrast toMark for instance, where Jesus seems to try to keep the fact of his divinity secret until his final trip toJerusalem.[citation needed]
Many don't see a "messianic secret" conflict between the synoptics and John. While Jesus does make direct claims about His identity in certain contexts (especially in John), in other situations, He chooses a more figurative or indirect approach to communicate His role and nature. Even in John, Jesus is more openly saying he is Savior of the World to the Samaritans and implicitly at night in private to Nicodemus, less openly in Israel.
John's more often use of Son of God as complementary to the synoptic gospel's more often use of Son of Man. They see use of "Son of God" is integral to demonstrating Jesus's unique relationship with the Father, which is a central theme of the Gospel and not merely a reflective lens but as inherent to Jesus’s identity as understood by John.[23]
Nicodemus appears here and in chapter7:50, and he is listed in John19:39, and only in the Gospel of John, as helpingJoseph of Arimathea tobury Jesus.
"Although John 3:16 famously declares that one is saved by believing in the Son, the subsequent verses, particularly John 3:17,[14] delve deeper into the reasons behind this belief, suggesting that it is fundamentally a matter of the heart's affections, loving darkness rather than light. Theologians John Piper and R.C. Sproul emphasize that true belief stems from a heart transformed by God—a heart whose affections are changed from loving darkness to loving light. Piper argues that such a transformation aligns one’s deepest joys with God’s glory,[24] while Sproul discusses the necessity of divine intervention to alter the human preference for darkness due to inherent sinfulness.[25] Both agree that the nature of one’s affections plays a pivotal role in divine judgment and illustrates the central gospel theme of redemption through Christ."
"John 3:18-21[26] explores the relationship between human actions and divine revelation. Verse 20 suggests that those engaged in evil avoid the light to prevent their deeds from being exposed. In contrast, verse 21 highlights that those who act righteously are drawn to the light, demonstrating that their actions, whether repentance or good works, are wrought in divine will."[27]
"I could not therefore see thee as thou art, O my God; and so I turned myself to creatures, but found no rest, and with my back to thee, I fell instead upon myself. At last, I turned my face to my own soul and saw that it was thou, enlightening me in the darkness of understanding." — St. Augustine:[28]
In the second part of the chapter, Jesus goes with his disciples into the land ofJudea, the region round about Jerusalem,[29] presumably towards theRiver Jordan,[30] and remains there andbaptizes.[31]John the Baptist is also baptizing people nearby, atAenon, near Salim, because water was abundant there, and people continued coming for baptism.
John's disciples tell him that Jesus is also baptizing people, more than John it seems (John 3:26: "everybody is going to Him"). John replies that "A man can receive only what is given him from heaven. You yourselves can testify that I said, 'I am not theChrist, but am sent ahead of him'. The bride belongs to thebridegroom. 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. He must become greater; I must become less." He finishes by saying "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, forGod's wrath remains on him." This passage is meant to show John's acceptance of Jesus's superiority as well as a further emphasis on belief in him as the path to eternal life/heaven. There is anethnoreligious group still surviving today, theMandaeans, who claim John as the greatest prophet.[32]
In the parallel passage containing the preaching of John the Baptist inMatthew's Gospel, condemnation is directed towards thePharisees and theSadducees, who are challenged to "bear fruits worthy ofrepentance".[34]
Biblical references for versesJohn 3:7 andJohn 3:16 are both used in signage and popular culture to communicate the message of the Christian gospel.
| Preceded by John 2 | Chapters of the Bible Gospel of John | Succeeded by John 4 |