Down to Earth But Heavenly Minded

What does John Chapter 3 mean?

The third chapter of John contains two related stories. First, Jesus is visited at night by a Pharisee, Nicodemus, who is curious about His teachings. Afterwards, John the Baptist explains why he’s content to see his own ministry fade into the background. This chapter contains the most recognizable verse in the entire Bible, John 3:16. This one-sentence summary of the gospel is the most famous portion of Christian Scripture, and probably the most often-memorized and often-quoted portion of any holy text in human history.

As is typical of the gospel of John, chapter three begins with an abrupt contrast. Chapter 2 ended with Jesus passionately, publicly driving corrupt businessmen out of the temple, in broad daylight (John 2:13–16). Chapter 3 begins with a quiet, private nighttime conversation. Chapter 4 will transition again, from the respected, educated, self-assured Nicodemus to the outcast, uneducated, immoral woman at the well. John uses these distinctions often, to remind us that Jesus meets every person exactly where, and how, they most need to be met.

Nicodemus was more than a devout Pharisee. He was also one of only seventy members of the religious court: the Sanhedrin. He would have been highly influential in religion, politics, and wealth. So, Nicodemus was the equivalent of a modern politician, celebrity preacher, and wealthy businessman all at once. He may have come at night so he wouldn’t be seen with Jesus. Or it might have been so he could speak to Jesus without an interfering crowd. Nicodemus recognizes that Jesus’ miracles are proofs of His divine mission (John 3:1–2).

And yet, Nicodemus struggles with Jesus’ description of spirituality. Their conversation partly involves Jesus reminding Nicodemus that he’s supposed to be a wise teacher; perhaps he’s not as well-informed as he once thought. Christ explains that one must be “born again:” a person must express saving faith to be saved. Nicodemus struggles to understand this, though He does not mistake Jesus’ symbolism for literal “birth” (John 3:3–8).

Jesus gently teases Nicodemus, saying a “teacher of Israel” ought to know these things. Christ mentions that there is great resistance to what He teaches. Some of that is hard-headed skepticism (John 5:39–40). But it can also be reliance on self and tradition, which may be part of what is hindering Nicodemus. Later, it seems, this man will come to understand and express true faith (John 19:39). Jesus also points out that those who resist mundane ideas about God will never accept deeper, more spiritual ideas which only Jesus can teach (John 3:9–13).

During Israel’s wilderness wandering, the people were plagued by serpents (Numbers 21:6). God provided a single means of rescue: a bronze serpent held up on a pole. Anyone who looked at it was rescued from death (Numbers 21:7–9). That event foreshadowed Jesus’ eventual work on the cross (John 12:32), and the new covenant’s salvation entirely by grace through faith (Romans 11:6). Jesus mentions this historical event to Nicodemus; we’re not told how well the Pharisee connects the two ideas (John 3:14–15).

The next passage summarizes the entire gospel. Most Bibles present everything from verse 10 through verse 21 as the words of Jesus. However, it’s more likely that Jesus’ words ended at verse 15. That would make verses 16 through 21 John’s comments on Jesus’ ministry. In a sense, the difference is not important: either way, these are the words of God. Yet the tone and content are a better match for John’s writing than the prior conversation with Nicodemus.

Most important among these statements is that God expressed love for mankind by sending Jesus Christ. This is what it means that He “so loved,” as phrased in many translations. While God’s love is vast (Psalm 145:8; Ephesians 3:19), this passage does not mean He “loved so much” and therefore sent Jesus. John refers to Jesus as the “only Son” or “one and only Son” using the Greek root word monogenēs, which refers to something of the exact same type or nature (Hebrews 1:3). This affirms the consistent claim of the New Testament that Jesus is God (John 3:16).

God loved mankind enough to send His Son to save them, but those who reject Jesus remain condemned. It’s easy to read verse 16 and forget that God’s judgment and holiness are just as real as His love and mercy. Ultimately, those who are lost loved sin more than they desired God. As John noted in his introduction (John 1:4–13), Jesus’ “light” brings some to truth, and makes others want to hide (John 3:17–21).

Those explanations form a bridge between Nicodemus’s visit and an argument. The debate is between the followers of John the Baptist and an unnamed Jewish leader. John’s use of the word “Jew” typically means the leaders and teachers in Jerusalem. It’s possible this leader was Nicodemus. The current debate involves the same topic which Nicodemus had just been discussing with Jesus: purification. Not long after this, John the Baptist would be arrested by the Rome-appointed king, Herod, and eventually executed (Mark 6:17–18, 27) (John 3:22–25).

As part of the argument, it seems that someone—likely John the Baptist’s own disciples—expressed concern that Jesus was attracting far more followers than John the Baptist. But the Baptist isn’t concerned. In fact, he is happy. The Baptist’s mission was to point people towards Christ. As believers, we often struggle with pride and jealousy. Instead, we should be happy when our efforts cause people to praise God. This is also important because Jesus is the ultimate measure of God’s truth. Those who reject Jesus will face God’s wrath on their sin (John 3:25–36).

This is the first of Nicodemus’s three appearances in the gospel of John. He is part of the Sanhedrin court which convicts Jesus of blasphemy; (John 7:50–51). After Jesus’ death, He appears to have become a believer. He assists in Jesus’ burial, donating the required embalming materials (John 19:38–42). Not all Pharisees were hardened hypocrites, and the presence of men such as Nicodemus and Joseph of Arimathea (Matthew 27:57; Mark 15:43; Luke 23:50–51) prove it.

Chapter Context
The gospel of John intends to prove that Jesus is God. Chapter 3 contains some of the most direct, most important concepts in Christianity. The ideas of spiritual rebirth and the necessity of belief in Christ are reinforced by the rest of the information in this gospel. John continues to use contrast, moving from the loud and public temple cleansing to the quiet of this conversation. After Jesus injects humility into a powerful leader, chapter 4 will transition again, as Jesus gives dignity to an outcast stranger.

Verse by Verse

Verse 1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.

Pharisees were a legalistic, extremely moral sect of Judaism. Their commitment to purity led them to add hundreds of laws to those of Moses, covering all possible situations. They hoped to ensure the commandments would not be broken, and so God would not again send Israel into exile (Deuteronomy 28:25; Jeremiah 25:7–11). In their era Pharisees were honored for their religious commitment. They were also scholars of the Law, well-educated in religious concepts.

Nicodemus was not just any Pharisee. He was a member of the Sanhedrin, a seventy-man local court. This made Nicodemus the modern equivalent of a politician, cleric, and professor all rolled into one. Most people would have addressed him as “Rabbi,” a respect he will show Jesus (John 3:2). Despite negative use of the term “Pharisee” today, they were not all hard-hearted or unreachable. Nicodemus is direct proof of this. He recognizes the divine origin of Jesus’ power (John 3:2). He will go on to defend Jesus in front of the other Pharisees (John 7:50–51) and donate embalming materials for His burial (John 19:39–42).

Joseph of Arimathea is another example disproving the thought that all Pharisees were hard-headed and spiritually numb. He is seen several times in the Gospels and helps with the burial of Jesus (Matthew 27:57; Mark 15:43; Luke 23:50–51).

Verse 2. This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”

Nicodemus was an important person in his culture. He was a respected Pharisee, a knowledgeable teacher, and a member of the Sanhedrin court. By the time of Jesus’ death, Nicodemus seems to be one of His supporters (John 19:39–42). For now, though, he approaches Christ under cover of night. This might have been out of fear that he would be seen asking questions of Jesus. It’s also possible that Nicodemus wanted to speak to Jesus without the distraction of a large crowd.

Addressing Jesus as “Rabbi” was a gesture of respect. Nicodemus would have been called “Rabbi” by others, as well. This suggests that Nicodemus sees himself and Jesus as equals, at least at first. Jesus will humble Nicodemus during the conversation, showing him that he doesn’t understand spirituality as well as he thinks he does (John 3:10). The gospel of John presents Jesus’ miracles as proof that He has divine power. Nicodemus recognizes this; he interprets Jesus’ abilities as a sign that God sent Him. However, he still has questions about Jesus’ teachings.

Verse 3. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

John 3:16 is frequently used as a one-sentence summary of the entire gospel. The idea that God loved us deeply, and expressed that love by sending Christ for us, is the central theme of Christianity. However, verses such as this one and John 3:18 are also critical.

There are only two options in eternity (Revelation 20:11). Those who turn to Christ in faith will have “eternal life” and find forgiveness for sin. Those who do not will face judgment. No one is neutral, and no one is exempt. Salvation through Jesus Christ is not an upgrade, but a rescue from disaster.

This salvation is through Jesus, and Jesus alone (John 14:6); ignoring it means facing the wrath of God. This verse is the only time John, the apostle, uses the term “wrath” outside of the book of Revelation. The Greek term is orgē, and in this context, it refers to the righteous anger of a judge issuing punishment for a crime. This concept is seen often in Revelation (Revelation 6:16–17; 19:15), and in Paul’s explanation of God in the book of Romans (Romans 3:5; 4:15; 5:9; 12:19).

All translations of this verse imply that rejection of Christ is a deliberate action. The original Greek word, apeithōn, means “rejecting belief,” “refusing obedience,” or “refusing to be convinced.” Belief—faith—is contrasted with disobedience. This is the same idea explained elsewhere in the Bible (John 3:18–19; Romans 1:20; 3:11). God wants people to be saved (2 Peter 3:9), not destroyed (Ezekiel 18:23). So, He makes Himself visible enough to encourage people to seek Him (Psalm 19:1). Yet He remains hidden enough that those who want to make excuses can do so (2 Peter 3:3–5; Romans 1:28).

An eternity of separation from God is a horrifying thought. And yet, ultimately, those who die estranged from God are those who want to be separated from Him (Jeremiah 29:13; Acts 17:27).

Verse 4. Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother ‘s womb and be born?”

Nicodemus doesn’t misinterpret Jesus, or take a physical, literal view of His reference to being “born again.” He asks this question because he knows Jesus did not intend a literal meaning. But Nicodemus is confused. Jesus is, in fact, referring to birth, but not a physical one. Rather, this is a spiritual birth.

The term “born again” can become a cliché, but it’s an important metaphor. Parents endure pain so their child can be changed and inherit their attributes. God endured our pain, in the form of Jesus on a cross, to give us a new birth (1 Peter 1:3). According to Scripture, being “born again” is an absolute, universal requirement for salvation (John 3:3). The gospel is offered to everyone, yet it is also exclusive: restricted to only a certain group. Only those who put their faith in Christ are saved. The gospel of John repeats this concept several times (John 3:5, 18, 36; 14:6).

Verse 5. Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.

Jesus introduces His comment by twice repeating the word amen. This repetition is frequently translated as “truly, truly,” or “verily, verily,” or “I assure you,” or “I tell you the truth.” Amen is an Aramaic word kept intact in Greek, Latin, and many other languages. It literally means, “faithful,” or “believe,” and is most simply translated as “truly.” This is why the term is often used at the end of a prayer or other statement. Putting it at the end of a phrase suggests—or hopes—that what was said is true or sure. Putting the word amen at the beginning of a statement is a way of claiming that this is the speaker’s own personal declaration. Jesus is claiming that His statement is absolutely true, and that He has absolute, direct, personal knowledge of its truth.

Jesus makes this comment specifically to Nicodemus, in response to his question about being “born again.” There are several possible ways to interpret His comment that only those born of water and of the Spirit can enter the kingdom of God. Being born of the Spirit is clearly a reference to accepting Christ, but the aspect of water is less sure. The most reasonable interpretation is that water refers to the spiritual cleansing which accompanies repentance. This is why John the Baptist’s ministry of baptism was a precursor to Christ. In other words, faith in Christ is an absolute requirement for salvation. The physical ritual of baptism is not (John 3:16, 36; Ephesians 2:1–10; Titus 3:5).

Verse 6. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

The Bible often describes our human nature using the term “flesh.” The Greek term is sarx, frequently used as a reference to the sin-prone condition of human beings. It’s a poetic reference to our weakness, and our hostility towards God. This is the exact opposite of the Spirit which is from God (Philippians 3:3; John 1:33). This is the reason that a rebirth is necessary.

The phrase “born again” has become a cliché in western culture. It means little to most people. However, the difference between the flesh and the Spirit is why rebirth is necessary. Those who are part of “the flesh” are incapable of loving, obeying, or knowing God. A sinful human nature makes this impossible. To be united with God, a person must have their nature changed. This cannot happen through normal means. It requires that a person be “born again,” this time in the Spirit of God.

Verse 7. Do not marvel that I said to you, ‘You must be born again.’

Earlier, Jesus stated that a person had to be “born again” to see the kingdom of God (John 3:3). Then He clarified that this is because of the difference between “the flesh” and “the Spirit” (John 3:6).

The term “flesh” is often used in the Bible as a reference to our human nature. All people are, by default, opposed to God and disobedient to Him. It is impossible for those who have a nature of “the flesh” to relate to God. It is also impossible for the flesh to change its own nature. The only way for a person to change his nature is through a rebirth—this means being reborn through the Spirit of God.

This is why Jesus says Nicodemus should not be surprised. Flesh cannot change itself. It is the same since birth. Yet flesh cannot be part of the kingdom of God. So, logically, a person must be given a new nature—”born again”—to make this change.

Verse 8. The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

Jesus is using a very clever play on words here. In English, this is almost entirely lost. This and a prior verse (John 3:6) use the Greek word pneuma, which can be translated several different ways. It can mean “spirit,” lowercase, or “Spirit,” capitalized, or “wind,” depending on the context. All of these have a religious meaning which Nicodemus would have recognized. Wind—or breath—is often symbolic of the Holy Spirit (Job 33:4; John 20:22; Acts 2:2). The term would also have reminded Nicodemus of Ezekiel 37:1–14. In that passage, the wind blows across dry bones and brings them back to life.

In verse 7, Jesus explained that the need for rebirth should not surprise Nicodemus. “Flesh” and Spirit” are opposed to each other, so the only way for a person to take on a new nature is by being “born again.” The exact reasons why this happens, and how it happens, will always be a mystery to us. We can’t really see the wind or predict everything about it. In the same way, the work of the Spirit isn’t something we can completely understand. We know that what the Spirit does works, and why, but the intricacies are beyond our comprehension.

Verse 9. Nicodemus said to him, “How can these things be?”

Nicodemus is a Pharisee and a member of the Sanhedrin court. He is well educated, intelligent, and extremely interested in moral behavior. He knows the law of Moses and the rest of the Hebrew Scriptures very well. At the same time, Nicodemus came to Jesus looking for answers. In verse 2, he indicated that seeing miracles is what led him to believe Jesus was from God. However, as a Pharisee, his perspective is very legalistic.

From Nicodemus’s point of view, what Jesus is saying about “the flesh” and “the Spirit,” or being “born again” is completely upside down. What Nicodemus needs to realize is that knowledge and moral behavior aren’t enough to make him right with God. So long as he thinks he can make things right by himself, he’s going to be lost. So, Jesus lovingly humbles the renowned teacher. Jesus even points out that despite Nicodemus being a “teacher” of Israel, his knowledge is clearly incomplete (John 3:10).

Verse 10. Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?

Sometimes, the most loving thing you can do for another person is remind them that they are not perfect. Nicodemus was a well-educated, wealthy, powerful person. In the last few verses, Jesus has told him that this is not enough to earn him the kingdom of heaven. Instead, Jesus tells him that he needs to be “reborn” through the Spirit (John 3:3). Nicodemus is honestly seeking answers, unlike many of the other Pharisees. He sought out Jesus (John 3:1), and correctly interpreted His miracles as signs from God (John 3:2).

Still, Nicodemus’s legalistic mindset won’t let him accept the ideas Jesus is teaching. So, Jesus puts a hole in his self-image. In the Greek, Jesus literally refers to Nicodemus as “the” teacher of the Jews. Nicodemus must have been a particularly knowledgeable man, and he certainly studied the Old Testament in depth. But there is a large difference between knowing facts and accepting truth (John 7:17; James 2:19). Jesus meets Nicodemus right at the point of his need: by breaking up his self-reliance. This is a strong contrast to the woman at the well, from chapter 4, who needs to be uplifted and encouraged.

Verse 11. Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.

One reason people do not understand is because they will not understand. In other words, the problem is not a lack of evidence, or a lack of reason, but a lack of interest. Knowing the truth is different from submitting to the truth. The Pharisees (John 3:1) know quite a bit about the Old Testament, but they won’t submit to the authority of Christ. Jesus was described in John 1:1 as “the Word,” from the Greek term logos. Jesus is the living message of God, and what He says comes from God. Nicodemus recognizes this in Jesus’ miracles (John 3:2), but he is still having a hard time seeing the truth. His legalism and traditions are getting in the way.

Here again, Jesus repeats the word amen which has been kept mostly intact into modern speech. The term means “believe,” or “surely,” and is usually used after saying something a person sincerely hopes to be true. This is why we respond with “amen” to something we strongly agree with. Using it at the beginning of a statement implies that the person speaking has first-hand knowledge: they are not relying on anyone else for it. It’s a strong claim of knowledge and authority.

Verse 12. If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?

Because Jesus is God and was with God in the beginning (John 1:1), He has direct knowledge of what He’s claiming. Jesus states that if a person won’t believe His words about things on earth, they won’t believe His words about things in heaven. There are two applications of this. First, some spiritual ideas are comparatively easy, others are not. If a person won’t accept the basic teachings of Christianity, such as salvation, they aren’t going to grasp more complex ideas, such as the Trinity. This is why debates over certain spiritual issues are best kept between mature believers.

Second, if a person is so skeptical of Christianity that they won’t even believe mundane facts connected to it, they have no hope of understanding the gospel. It is one thing for a non-believer to doubt miracles or the existence of God. It’s another to be so hardened against religion that even non-spiritual ideas are resisted. That’s not even true skepticism; it’s cynicism and a refusal to believe. This is reflected in grossly inaccurate claims about the Bible, often used as reasons why someone does not ‘believe. If they won’t accept simple, everyday facts, they certainly won’t accept miraculous ones.

Verse 13. No one has ascended into heaven except he who descended from heaven, the Son of Man.

The term “Son of Man” is a name Jesus often used ‘for Himself. He will refer to Himself using this title several times in the Gospels. Virtually all Jewish people of that era would have recognized the phrase. It connects Jesus to Old Testament prophecy (Daniel 7:13–14). Previously (John 1:51), Jesus used this term while describing angels ascending and descending.

Here, He is saying that no person has ever gone to heaven and returned. The only person present on earth who was once in heaven is Christ Himself. Recently (John 3:11–12), Jesus explained that a person who won’t believe earthly claims won’t believe heavenly ones, either. If Nicodemus, or anyone else, rejects what Jesus says about heaven, there isn’t any other source to which they can go. This is one of the places in John chapter 3 where Jesus makes a claim to “exclusivity.” In short, this means Jesus is the one and only way to God; there are no other options (John 3:36).

Verse 14. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

“Lifted up” was a polite way of referring to crucifixion. hat method of execution was so deliberately vile and desecrating that it was often mentioned using substitute phrases. “Son of Man” is a title Jesus applies often to Himself. This name refers to an Old Testament prophecy of the Messiah (Daniel 7:13–14). Nicodemus would have easily recognized both points, as well as the reference to the serpents,.

The Old Testament book of Numbers records the incident to which Jesus refers (Numbers 21:4–9). This event paints a vivid picture of how salvation would be brought to mankind through Christ. Israel was attacked by poisonous snakes due to their own disobedience. The people went to Moses for help. Moses consulted with God. God instructed Moses to make an image of a snake and mount it on a pole. Anyone who looked at the snake was cured from their bite and lived.

This was meant to foreshadow the sacrifice of Christ, as explained here (John 3:15). The people in Numbers 21 suffered because of their own failings; the result is death. Their only hope is to trust in something beyond themselves. The idea of being healed simply by looking at the bronze snake left no doubt that it was God’s power, not their own, that brought healing. In the same way, all people suffer because of sin (Romans 5:12), and the result is death (Romans 6:23). The only hope is trusting in something beyond ourselves (Romans 5:6). The fact that salvation comes entirely by faith leaves no doubt: we cannot earn our redemption (Titus 3:5). Faith in Christ is not a “work,” or something we do, any more than choosing to look at the serpent on the pole was. Both are available to anyone, and only those who refuse to look are going to miss being rescued.

Verse 15. that whoever believes in him may have eternal life.

Speaking to Nicodemus, a visiting Pharisee (John 3:1), Jesus explains how His role as Messiah was symbolized by the bronze serpent Moses made in the Old Testament (Numbers 21:4–9). To save the people from death brought on by their own sin, God had Moses construct an image of a snake and place it on a pole. When it was lifted, anyone who looked at it was cured. In the same way, Christ will be “lifted up” on a cross, and anyone who looks to Him in faith will be saved (John 12:32). This not only symbolizes the fact that salvation is completely outside of our own ability, but also that it must be entirely by faith. Looking at an image held high on a pole required no “work” on the part of the Israelites. All it required was faith—but those who refused to express that faith were going to die in their own sins.

Jesus refers to the life being offered as “eternal.” This uses the Greek word aiōnios, which means “everlasting,” “unending,” “forever,” or “ceaseless.” In other words, this life is absolutely, irrevocably permanent. The result of faith in Christ is not just a rescue from death, but a rebirth (John 3:3) into never-ending life.

Verse 16. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

This is the core of Christianity: that God loved the world enough to come in human form—Jesus, who died for us, so that anyone who trusts in Him will be saved from sin. This is certainly the most well-known verse in the Bible. It is probably the best-known and most-memorized part of any holy text in human history. The verse is a one-sentence summary of the gospel: the subject line of the entire Bible. The verse also reflects the way the gospel’s essential idea is clear, but there are layers of meaning and knowledge inside of it.

The opening phrase is traditionally translated as “God so loved the world that.” This is typically understood to mean, “God loved the world ‘so much’ that…” That idea isn’t entirely wrong, but the actual phrase means “God loved the world ‘in this way,’” with emphasis on what God did, more than why. Jesus is an expression of God’s indescribable love for “the world,” meaning all of mankind (1 John 4:9–10).

The phrase translated as “one and only Son,” or “only begotten Son” uses the Greek word monogenēs. This is a very precise word which John uses in other places in this gospel (John 1:14, 18; 3:18). the traditional English term “begotten” often makes people think of biology, but monogenēs does not imply it. The word literally means something of the same nature or substance. “In other words, the Son Man—Jesus—is of exactly the same divinity as God the Father. That makes this verse an important part of proving the biblical concept of the Trinity. In typical use, monogenēs is used to imply “the only of its kind” or “sole [only],” or similar ideas.

The life offered to those who believe in Christ is “eternal,” from a Greek word meaning “never ending.” The alternative to life in Christ is destruction: to “perish.” This passage explains that the purpose of sending Jesus was our salvation (John 3:17), but also reminds us that those who don’t believe are condemned (John 3:18, 36). There is no question that, according to the Bible, people can be saved only through faith in Jesus (John 14:6).

Context Summary
John 3:16–21 begins with the most easily recognized portion of any holy book on Earth: John 3:16. This is a one-sentence summary of the entire gospel. Still, the verses which follow are just as critical for understanding the Christian message. Christ wasn’t sent to judge the world, but to bring salvation. This is an expression of God’s incredible love. However, those who do not believe in Jesus Christ are condemned in the eyes of God. Human preference for sin causes many to choose darkness over the Light.

Verse 17. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

Verse 17 is a peaceful footnote to John 3:16. Jesus’ earthly ministry, His “first coming” to earth, was for the purpose of saving people, not condemning them. In fact, mankind is sinful and all people are condemned for their sin (John 3:18). Those who don’t believe will remain in that condition. According to the Bible, God doesn’t want to see anyone destroyed (Ezekiel 18:23–32). Rather, He would prefer that everyone be saved (2 Peter 3:9; 1 Timothy 2:4). However, for His own reasons, God seems to give us the dignity of our choices. How that allowance coordinates with His sovereignty and election (Ephesians 1:5; Romans 9:11) is the subject of much debate.

This salvation is offered to “the world,” a phrase this verse uses three times. This is from the Greek root word kosmos, which sometimes refers to the God-hating system of human society. In this context, however, it means “all people.” The meanings overlap in this case. The people Christ died for were—and are—sinners naturally separated from Him (Romans 5:12).

This verse also reiterates idea that salvation is through Christ, and nothing else (John 14:6). The offer of salvation is for everyone, but only those who accept it will be saved (John 3:36). Jesus’ first coming was a humble work offering salvation; His second coming will bring eternal judgment (Revelation 19:11–16).

Verse 18. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

According to this passage (John 3:16–17), God’s love was demonstrated by sending Jesus to us. Rather than coming to judge, Jesus came to save anyone who would believe in Him. This verse emphasizes that there are only two options: life through Christ or death. Scripture offers an open, hopeful view of salvation due to God’s love. Yet it also presents God as holy, and the consequences for rejecting Him are dire.

According to the Bible, every person is guilty of sin (Romans 3:23). Everyone deserves to be separated from God (Romans 6:23). Those who do not believe are “condemned already,” in the present tense. We have already been declared guilty (John 3:19), because we are guilty. God’s love and patience cause Him to delay judgment (2 Peter 3:9), so we have an opportunity for Christ to pay our penalty for us.

The Bible clearly says we are saved by faith in Christ (Romans 10:9–10; Titus 3:5), but also that we are saved only through faith in Christ (John 14:6). Those who don’t believe in Him cannot, and will not, find eternal life (John 3:36; Acts 4:12).

Verse 19. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.

The opening verses of the gospel of John refer to Jesus as “the Light,” an important concept in Hebrew culture (John 1:4–9). Light reveals truth and exposes what was hidden. According to this verse, that is the ultimate reason many people reject Jesus. His life and teachings expose every single person as a sinner (Romans 3:10) and proves the things we do to be morally wrong (Romans 4:7). Many people would prefer to hide in darkness, rather than be exposed by the light (John 1:5; 8:12).

It’s crucial to remember that those who are saved are not “better” than those who reject Christ; they are simply sinners who confess and believe (1 John 1:6–7). Each person is “condemned already” for sin (John 3:18) and can hope for rescue only by turning to Jesus (John 14:6).

The word translated as “evil” here is the Greek ponēra. This term implies both evil and a sense of drudgery, labor, and effort. Mankind is not just immoral, but we work hard at being immoral! A life of sin is a hard life (John 10:10; Isaiah 14:3; Matthew 11:28).

Verse 20. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.

Light is an important symbol in the Bible. Jesus is described as “the Light” in several passages (John 1:9, 19). Light reveals things, and some of what it uncovers we would rather keep a secret. Those who commit sin would prefer that sin stay hidden, and not be exposed.

The Greek term here translated as “evil,” or “wicked,” is phaula, which also means “worthless,” “base,” or “no good.” A life without God may seem satisfying for a while (Hebrews 11:25). But it’s ultimately hopeless, worthless, and ends in disaster (Mark 8:36; Proverbs 8:35–36). This is not just a Christian opinion. Many atheists grudgingly subscribe to this idea, as well. They seek ways to avoid living as though life has no meaning but recognize that without God there is no sensible purpose to life. To live a life of purpose, rationally, a person must believe in purpose.

Verse 21.

Verse 22. After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing.

According to this verse, Jesus spent time with the disciples. This is a subtle statement, and yet one of the more important aspects of being a Christian. The Bible gives believers many promises of knowledge, wisdom, and strength. Yet, these are in the context of a person who has spent considerable time communicating with Christ. Simply becoming a Christian doesn’t automatically make a person spiritually strong. The disciples did not transform the world simply because they were sincere. Rather, their success came from being sincerely, deeply, intimately connected to Jesus.

John 4:2 clarifies that Jesus was not personally baptizing, but He was overseeing baptisms by His disciples. Here, “baptizing” is used in the sense that He was the one in charge of the operation. This is the same as how a general is said to “win” a battle, even if he never fired a shot himself. Or, that the owner of a business has “painted” many homes, albeit as a supervisor and not by holding a brush.

Eventually, John the Baptist will be arrested and executed (Mark 6:17–18, 27). Until then, the wide region around Jerusalem is home to the ministries of both Jesus and John the Baptist. The fact that these men are preaching in the “countryside” is interesting. Jesus went looking for workers, not priests, when He called the disciples (John 1:43). Here, rather than preaching in the urban areas, He and the Baptist are calling out to the common, everyday people.

Context Summary
John 3:22–30 describes an argument between followers of John the Baptist and a Jewish religious leader over purification. Though the passage does not name him, it’s possible this man was Nicodemus; he had, who had just been discussing that topic with Jesus. The Baptist isn’t upset that his followers are dwindling while Jesus attracts crowds. Instead, he makes it clear that Christ’s glory was his mission, and seeing it succeed makes him happy. Rather than being selfish about our own applause, we should be happy when our efforts cause people to praise God.

Verse 23. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized

This gospel was written by John, a disciple of Jesus, but the person mentioned here is someone else: John the Baptist (John 1:6–7; Matthew 3:1–3).

For a while, both Jesus and John the Baptist preached in the wider region around Jerusalem. This helps explain why the local religious leaders were concerned. These two men were not like the random, tiny groups of heretics Jerusalem typically saw. As a result, people responded to the message. Jesus and John were a legitimate spiritual threat to Jerusalem’s established religious order. In fact, there must have been an extremely strong response. This verse says that John chose his location “because there was plenty of water.” If so many people are being baptized that it’s necessary to find a place with “plenty of water,” the message is having an impact.

Like many ancient places, we don’t know exactly where Aenon near Salim was located. One strong possibility is somewhere between the Dead Sea and the Sea of Galilee. The Greek word ainōn literally means “springs,” so there was probably a natural fountain or other water source there.

Verse 24. (for John had not yet been put in prison).

The gospel of John explains many Hebrew ideas to readers (John 1:38, 40–42). But it was written long after the rest of the Gospels, so John assumes readers are familiar with the writings of Matthew, Mark, and Luke. Matthew chapter 14, Mark chapter 6, and Luke chapter 3 explain how the Baptist was arrested and eventually executed (Mark 6:17–18, 27).

Before the Baptist was taken, the region around Jerusalem would have heard from both Jesus and John the Baptist (Matthew 3:1–6). This must have had quite an impact (John 3:23). Here, the Baptist chose a location with “plenty of water,” presumably because there were that many people who wanted to be baptized. Rather than taking their message to the hard-hearted city, they preached in the countryside.

This was a time for Jesus to teach His disciples (John 3:22). This is a crucial part of the Christian life: spending time with God. The time these men spent with Jesus prior to His crucifixion is what prepared them for life as apostles.

Verse 25. Now a discussion arose between some of John ‘s disciples and a Jew over purification.

John uses the plural term “the Jews” to refer to local religious leaders, such as the Pharisees. This argument is between followers of John the Baptist and a particular one of those leaders. The Greek term here is singular, so this is a debate with a single person. That person is unnamed, but it could be Nicodemus. He had approached Jesus alone, at night, to speak with Him about His teachings (John 3:1). Most of that discussion was about rebirth and salvation. Here, the discussion is over “purification,” closely related to baptism.

The word used to refer to this “dispute” is zētēsis, which implies ideas controversy, questioning, and debate. Perhaps this leader confronted the followers of John the Baptist with Jesus’ comments about baptism, or with his own interpretation. The fact that there was a debate doesn’t necessarily mean that the “argument” was hostile. At the same time, the terms in older manuscripts switch from singular here to plural in the next verse (John 3:26). A possible reason would be that “they,” mentioned in the next statement, means other religious leaders. If they heard about the controversy, they might have come to fan the flames. So, this incident may have turned into a deliberate attempt to inspire a rivalry between the Baptist and Jesus.

On the other hand, the “they” of verse 26 may be a reference to the followers of John the Baptist. Perhaps some were jealous of Jesus’ success. In either case, the Baptist will set everyone straight.

Verse 26. And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness — look, he is baptizing, and all are going to him.”

Based on the passage so far (John 3:25), this statement may have been coming from “the Jews,” which is John’s general term for the local religious leaders. The intent may have been to start a rivalry between the followers of Jesus and those of John the Baptist. This was prior to the arrest and execution of the Baptist (John 3:24; Mark 6:17–18, 27). During that time, the area around Jerusalem was filled with the preaching of both John the Baptist and Jesus. This evoked a considerable response (John 3:23). This comment may have been an attempt to inspire competition between the two men (John 4:1). The local leaders may have assumed that the Baptist would become jealous. Then, he and Jesus would waste time and energy fighting each other.

The other possibility is that a single leader spoke to followers of the Baptist. They, in turn, went to the Baptist to complain about Jesus gaining more followers.

Either way, this is a common strategy used by the Devil. Instead of focusing on God’s glory, we seek our own (Matthew 6:5; 23:5–7). John the Baptist doesn’t fall for the trap. He’s already content with what God has given him. In fact, he’s happy to see that Jesus is gaining followers (John 3:27–30). That was the primary goal of his mission.

Verse 27. John answered, “A person cannot receive even one thing unless it is given him from heaven.

John the Baptist—not John, the author of this gospel—was confronted with the fact that Jesus is attracting many followers (John 3:26; 4:1). Probably, this meant He was growing His ministry faster than the Baptist was. Or it might imply people were leaving the Baptist to follow Jesus instead. Rather than becoming jealous, petty, or angry, the Baptist has the right approach. He’s glad to see people leave him behind to focus on Christ.

In fact, the Baptist was called so people would follow Jesus (John 2:23, 29–37; Matthew 3:1–3; Malachi 3:1). Seeing his influence wane as people learn about Christ doesn’t mean his efforts were in vain; it means they were a success. And, since this was never about him in the first place, the Baptist is happy. Later, he will compare himself to the best man at a wedding, and Jesus to the groom (John 3:29). Seeing the groom’s happiness and attention makes the best man ecstatic, not jealous. For the Baptist, it’s wonderful to see Jesus gaining the interest He deserves (1 Corinthians 1:12–17).

This is also an important guideline for Christians in general. As John the Baptist says, all that we have is given by the providence of God. No matter what success we have, we owe it to our Creator. We shouldn’t be angry or frustrated when others seem more successful (Genesis 4:4–7); God is ultimately the one in control (1 Corinthians 3:1–9).

Verse 28. You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’

Early in His earthly ministry, Jesus is attracting a greater number of followers than John the Baptist (John 3:26; 4:1). John responded by saying that God is ultimately in control (John 3:27). Here, he reminds everyone that this shouldn’t be a problem. The Baptist made it clear that he was not the Promised One (John 1:20). He was simply preaching to prepare a path for the Messiah (John 1:23). In fact, the Baptist went out of his way to say that the One who is coming would be far better, and far more worthy, than he was (John 1:27).

John the Baptist will directly point to Jesus (John 1:29). He specifically says this man is the One who is coming. The Baptist even appears to tell some of his students to leave and follow Jesus (John 1:35–37). There is no valid reason anyone ought to have thought Jesus’ success would make the Baptist jealous. If anything, it’s proof that what the Baptist preached was true, and that his mission was a success. John even compares himself to a best man at a wedding, happy for the groom’s popularity (John 3:29).

Verse 29. The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom ‘s voice. Therefore this joy of mine is now complete.

John the Baptist was clear from the beginning that his ministry was about leading people to Jesus (John 1:23; 3:28). So, when people tell him Jesus is attracting more attention (John 3:26; 4:1), he is not concerned. In fact, he is joyful—this is what God called him to do, and he’s seeing it happen.

Wedding terminology is common is the Bible. God is often pictured as a groom who takes Israel, or His people, as a bride (Isaiah 54:4; Jeremiah 2:2; Hosea 2:19). The best man at a wedding is not meant to be the center of attention. Of all the men involved in the wedding, the groom is supposed to get all the applause. The best man’s role is to help the groom, to be his advocate, and his friend. When the groom has his bride, the best man is joyful. He’s not jealous or angry, because that outcome is exactly what he wanted in the first place.

In this way, John the Baptist has acted like a best man for Jesus. Now that Jesus has come on the scene, the Baptist is happy to see Him succeed. Next, the Baptist explains the logical result of this change (John 3:30). If people are going to wholeheartedly follow Jesus, they can’t split their attention to stay with the Baptist, as well. For the Baptist’s mission to succeed, he must lose popularity and fame, and Jesus must gain it.

Verse 30. He must increase, but I must decrease.”

John the Baptist came to prepare people (Malachi 3:1; Matthew 3:1–3) for the One who is coming: Jesus (John 1:23; 3:28). Over time, as Jesus becomes known, more people follow Him than the Baptist (John 4:1). This is not a problem, at all. There’s nothing wrong with the Baptist’s message or his ministry. The reason he preached was to encourage others to follow the Messiah. So, when this starts to happen, he’s happy. In fact, John makes an analogy to the best man at a wedding. The best man feels joy when the groom gets attention, and a bride (John 3:29).

The Baptist also knows that people cannot follow him and follow Jesus. If his message is working, people should be moving on from his ministry and becoming disciples of Jesus. This is the same situation Christian leaders find themselves in. The goal of teaching and preaching is to lead people to follow Jesus. At some point, those people should grow and mature until they are ready to make disciples themselves. The point of ministry is not to make the minister look good, but to help others in their walk with God.

Based on content, this seems to be the end of John the Baptist’s statement. The next verse returns to John, the writer of this gospel, as he further explains Christ’s supremacy.

Verse 31. He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all.

Jesus’ words and teachings are far superior to any others. In His conversation with Nicodemus (John 3:1–2), Jesus indicates that He is the only One who has come from heaven (John 3:13). Rejecting what Christ says about spiritual things means there is nowhere else to turn (John 6:67–68). Worse, it means rejecting God Himself (John 5:29). All other teachers and all other claims are based on fallible, human, earthly knowledge. This is another place where the Bible explains that Jesus is unique: there are no other ways to God, but Him (Acts 4:12; 1 John 5:5).

Other verses in this chapter made similar claims. Jesus’ ministry in His first coming to earth was to provide for mankind’s salvation (John 3:16–17). Yet those who do not believe are left in their state of condemnation (John 3:18). The end of this chapter emphasizes the same idea: rejecting Jesus means rejecting God (John 3:36). There is no other option. Unfortunately, not everyone is interested in that message (John 3:32). In fact, most people are opposed to it.

Context Summary
John 3:31–36 describes how Jesus’ ministry is from God, but almost everyone will reject it. Verse 36 is an important footnote to the core gospel message seen in John 3:16–21. Those who put their faith in Christ will be saved, but those who reject Him will face the wrath of God. This passage emphasizes the exclusivity of the gospel: there is, emphatically, no other way to obtain heaven but through faith in Jesus Christ. “Testimony,” and the need to believe it, are also crucial in this text.

Verse 32. He bears witness to what he has seen and heard, yet no one receives his testimony.

Jesus’ message is based on His own first-hand knowledge. This is why He is the only valid source of spiritual truth. Only Jesus has come from Heaven (John 1:1; 3:13). Only those who believe His message can be saved (John 3:18). Those who won’t listen to the common, ordinary things Jesus teaches have no hope of understanding the spiritual things (John 3:12). The Greek word referring to giving testimony is martyreō, which means “to report,” or “to affirm,” in the same sense that a person’s statement in court is called their “testimony.” This is why those who die specifically for their testimony of faith are called “martyrs.” The apostle John uses forms of this term thirty times in his writing (e.g., John 1:7; 5:36; 19:35; 21:24; 1 John 5:11; Revelation 1:9; 20:4).

A claim to personal knowledge is one reason Jesus often uses the phrase, “amen, amen.” The word amen has been preserved from translations through Greek, Hebrew, and into English. This is usually translated as “verily, verily,” or “I tell you the truth,” or “I assure you.” Starting a statement with this phrase is a way of claiming personal knowledge: not something learned and repeated, but an original, intimately known fact.

Sadly, most people will not accept the message of Christ (Matthew 7:14). The end of this verse uses a common technique of exaggeration. We do the same in modern speech: when one in a thousand people accept something, we might say, “no one thinks that’s true.” Of course, in the most literal sense, someone does, but the point is clear. Here, in the context of the very next verse, we see what John means. Very few accept the Light (John 1:9–10), because it forces them to confront their sins (John 3:19).

Verse 33. Whoever receives his testimony sets his seal to this, that God is true.

Only Jesus came from heaven to earth (John 3:13). For that reason, there is no other valid source of spiritual truth (John 3:12). Jesus brings us knowledge which is far superior to any other teacher or any other claim (John 3:31–32). However, most people will not accept it (Matthew 7:14). John previously used an exaggeration called hyperbole by saying that “nobody” accepts Jesus’ message (John 3:32). Here, he puts this in context. Accepting Jesus as the Light (John 1:9–10) means admitting our sin (John 3:19). Rejecting Christ means rejecting God (1 John 5:10). Some will accept, but only those willing to admit that God is correct.

However, those who do accept Jesus are accepting God (John 3:16). Such persons “set their seal” to the gospel, the ancient equivalent of a signature. Those who express faith in Christ are fully, officially investing their trust in Him alone. This leads to eternal life, as well as spiritual growth (John 1:12). A person cannot truly understand spiritual things without this salvation (1 Corinthians 2:14). Repeatedly, the Bible explains that the only way to be saved is through Jesus Christ (John 3:18, 36; 14:6).

Verse 34. For he whom God has sent utters the words of God, for he gives the Spirit without measure.

Dozens of times in this gospel alone, John claims that Jesus has been sent from God. This is the reason the book was written (John 20:30–31), and Jesus’ miracles are the primary evidence (John 5:36). Nicodemus recognizes Jesus’ miraculous abilities as proof that He is sent by God (John 3:2). Jesus offers other reasons to believe, including the testimony of John the Baptist, and the information found in the Hebrew Scriptures (John 5:36–39). Since Jesus is the only valid source of knowledge about God (John 3:12–13), rejecting Christ means rejecting God (1 John 5:10).

In the Old Testament, certain people were given the Spirit of God for a limited time. These include certain prophets (2 Chronicles 24:20; Micah 3:8; 2 Samuel 23:2), various people (Numbers 24:2; 1 Samuel 19:20), and some of the judges (Judges 3:10; 6:34), including Samson (Judges 13—16). Jesus, however, has the Spirit of God continuously. This is why He is said to have the Spirit “without measure,” or “without limit.”

Verse 35. The Father loves the Son and has given all things into his hand.

Jesus frequently claims to have the Father’s knowledge (John 12:49), power (John 5:36), and authority (Matthew 28:18). In this way, He claims to be equal to God. The gospel of John clearly says that Jesus is not merely “like” God—He is God (John 1:1, 14). This is another useful demonstration of the Trinity. God is three persons in one being: the Father, the Son, and the Holy Spirit. Jesus’ message is that of God, which is why a person cannot reject Christ without rejecting God (1 John 5:10). If a person will not accept Jesus, then they cannot be saved (John 3:18). Jesus is the one and only way to the Father (John 14:6).

The fact that God the Father loves God the Son makes His willingness to send Him to us that much more amazing (1 John 4:9–10). Jesus’ sacrifice on the cross was not just a gift, it was a very costly one (John 3:16; 2 Corinthians 9:15).

Verse 36. Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

John 3:16 is frequently used as a one-sentence summary of the entire gospel. The idea that God loved us deeply, and expressed that love by sending Christ for us, is the central theme of Christianity. However, verses such as this one and John 3:18 are also critical.

There are only two options in eternity (Revelation 20:11). Those who turn to Christ in faith will have “eternal life” and find forgiveness for sin. Those who do not will face judgment. No one is neutral, and no one is exempt. Salvation through Jesus Christ is not an upgrade, but a rescue from disaster.

This salvation is through Jesus, and Jesus alone (John 14:6); ignoring it means facing the wrath of God. This verse is the only time John, the apostle, uses the term “wrath” outside of the book of Revelation. The Greek term is orgē, and in this context, it refers to the righteous anger of a judge issuing punishment for a crime. This concept is seen often in Revelation (Revelation 6:16–17; 19:15), and in Paul’s explanation of God in the book of Romans (Romans 3:5; 4:15; 5:9; 12:19).

All translations of this verse imply that rejection of Christ is a deliberate action. The original Greek word, apeithōn, means “rejecting belief,” “refusing obedience,” or “refusing to be convinced.” Belief—faith—is contrasted with disobedience. This is the same idea explained elsewhere in the Bible (John 3:18–19; Romans 1:20; 3:11). God wants people to be saved (2 Peter 3:9), not destroyed (Ezekiel 18:23). So, He makes Himself visible enough to encourage people to seek Him (Psalm 19:1). Yet He remains hidden enough that those who want to make excuses can do so (2 Peter 3:3–5; Romans 1:28).

An eternity of separation from God is a horrifying thought. And yet, ultimately, those who die estranged from God are those who want to be separated from Him (Jeremiah 29:13; Acts 17:27).

End of Chapter 3.

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