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3:1–21 A Jewish leader named Nicodemus visits Jesus at night, confessing that he believes Jesus to have come from God. Jesus takes the opportunity to teach Nicodemus about his need for spiritual rebirth.
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3:1 the Pharisees See note on John 7:32.
Nicodemus Apparently a secret follower of Jesus (7:50–51; 19:38–39).
Nicodemus means “conqueror of the people” and was fairly common name in the first century ad. He appears only in John’s Gospel, where he is described as a Pharisee, a ruler of the Jews, and a teacher of Israel (vv. 1–10). John also implies that Nicodemus |
Nicodemus ruler of the Jews Indicates he was a member of the Sanhedrin (see note on Mark 14:55).
Sanhedrin ISBE
Sanhedrin AYBD
3:2 at night Indicates Nicodemus came to speak with Jesus privately and secretly. He may have feared being publicly associated with Jesus.
John 3:2 John (PNTC)
Rabbi Nicodemus’ use of the title indicates his respect for Jesus. See note on 1:38.
3:3 Truly, truly See note on 1:51.
born from above Nicodemus’ misunderstanding (v. 4) stems from the ambiguity of this phrase. The Greek adverb used here, anōthen, can mean “from above” (i.e., heaven), “from the beginning,” “for a long time,” or “again.” That is, the term can indicate either timing or location.
Anew ISBE
Regeneration TBD
Anōthen TDNT
kingdom of God A prominent theme of the Synoptic Gospels (e.g., Matt 3:2; see note on Mark 1:15). For Nicodemus, the phrase would have evoked the prophetic images of a future universal reign of Yahweh or the Messiah (Obad 21; Dan 7:12–14; Ezek 34:23–24), which were symbolic of Yahweh’s future plan to redeem Israel. John uses the phrase only in this passage (John 3:3, 5; see note on Acts 1:3). For Jesus, the idea of coming to God through His saving work is about transitioning from the earthly kingdom (as articulated in the temple scene in John 2:13–21) to God’s kingdom
as articulated in a transformed life lived out of love for God and other people.
The prominence of the “kingdom of God” or “kingdom of heaven” language in the Synoptic Gospels compared to its relative absence in John’s Gospel suggests that John’s discourse here may be quoting and developing a saying from oral tradition. John prefers the terms “life” or “eternal life” (see note on 1:4) to denote a concept similar to “kingdom of God.” The length of time between Jesus’ life and the writing of the Gospels points to most of the Gospel material having been passed on by oral tradition. The earlier Synoptics are likely to reflect sayings and teaching closer to the traditional form, while John often appears to be developing or expanding on traditional sayings or teachings about Jesus.
3:4 born when he is an old man Nicodemus misunderstands Jesus. Misunderstanding is a common motif in the narrative of John’s Gospel (see note on 2:21). The misunderstanding gives Jesus a chance to elaborate. Nicodemus takes Jesus’ statement literally, thinking he must be born anew. See note on v. 3.
3:5 born of water and spirit Jesus elaborates on the meaning of being born from above in v. 3, emphasizing the need for spiritual birth (see note on v. 3). The ot overtones of the Greek phrase used here, literally rendered as “born of water and spirit,” are meant to make Nicodemus realize that Jesus is inaugurating the age of renewal anticipated by the ot prophets (Joel 2:28; Isa 32:15; 44:3; Ezek 11:19–20; 36:25–27). In this regard, Ezek 36:25–27 clearly combines the imagery of cleansing by water with inner renewal by the spirit (pneuma) from God.
Interpretations of this verse often attempt to connect Jesus’ statement with some type of water baptism, understanding references to both physical and spiritual rebirth symbolized by baptism. The phrase “born of water and spirit” could refer to two births, since John 3:6 contrasts being born of the flesh with being born of the Spirit. However, a reference to the Christian sacrament of baptism is unlikely. The mention of water, though, may allude to John’s baptism, which emphasizes repentance from sin. The danger with understanding “born of water” as a reference to water baptism is that it could be misconstrued as making baptism a requirement for salvation. Any secondary implications about water baptism should be understood as symbolic of spiritual rebirth, not as a necessary part of salvation.
John 3:5 John (PNTC)
New Birth DJG
Pneuma Word Study
3:6 flesh Refers to the physical body in contrast to what is spiritual. This becomes the fundamental change in living for God’s kingdom versus a human kingdom (paralleled by light and darkness throughout John’s Gospel): People are transformed by the work of the Holy Spirit.
John 3:6 ZIBBC NT 2
Sarx TDNT
Flesh TBD
Flesh EDB
The Greek word sarx describes the physical part of a person that is destroyed in death. The Greeks believed in a three-part essence of a person: thumos (soul), psychē (consciousness), and sarx (body). Later Greek thinkers such as Epicurus believed the sarx was the source of human desire. This concept of the “flesh” as the source of all desire had a widespread influence in Graeco-Roman thought as Epicurus’ teaching was attacked for promoting uncontrolled gluttony and sexual indulgence. |
3:7 I said to you, ‘It is necessary for you to be born from above’ In the Greek text of this verse, the first “you” is singular and the second is plural. The implication is that Jesus is speaking about God’s kingdom in reference to all people, not just Nicodemus.
3:8 wind The Greek word used here, pneuma, can mean “wind,” “breath,” or “spirit.” John uses the metaphor of the wind as a power that is felt but unseen to explain the power of the Spirit of God.
3:10 teacher of Israel With this title—the Greek equivalent of “rabbi”—Jesus places Nicodemus among the educated elite of Judaism. See note on 1:38.
3:11 our testimony Jesus can attest to both worldly and heavenly truths, but Nicodemus needs to be willing to accept His witness. See note on 1:7.
3:13 no one has ascended into heaven Jesus is alluding to His heavenly origin. Since He comes from heaven, He is qualified to speak authoritatively about heavenly things.
John 3:13–15 BECNT Jn
John 3:13–15 NICNT Jn
the Son of Man See note on John 1:51.
3:14 Moses lifted up the snake in the wilderness Alludes to the events of Num 21:9 and presents the Son of Man as superior to Moses.
the Son of Man be lifted up Alludes to both the crucifixion and the exaltation of Jesus in His death and resurrection. Compare Isa 52:13; Dan 7:13–14.
3:16–21 The speaker in this section may be the narrator expanding on Jesus’ teaching or Jesus still speaking with Nicodemus. The Greek manuscripts did not use punctuation that would have indicated a change of speaker. The content of this short discourse reflects themes typical to John such as the opposition of light and darkness (see note on John 1:5). For that reason, the speaker is most likely the narrator. |
3:16 God loved the world This verse presents a concise summary of the gospel message, tying the events of Jesus’ death to God’s love for the world He created. The statement is remarkable in its depiction of divine care for the entire world—not just His chosen people, Israel.
one and only Son The Greek term used here is monogenēs, meaning “one of a kind.”
3:17 his Son John prefers to refer to Jesus as the “Son” and God as the “Father” (compare John 3:35; 6:40; 17:1). Jesus’ reflection and representation of the Father is complete (14:9–10). As one sent by God, Jesus fully represented Him on earth (compare 13:16, 20).
3:18 the one who does not believe Rejection of Jesus results in condemnation. The nt ultimately roots all salvation in faith in Christ (e.g., Rom 4:1–24; Heb 11:13, 26). There is no other way to achieve right standing with God.
3:19 the light The dualism between light and dark is a common theme in John’s Gospel and 1 John. See note on John 1:5.
evil In this context, “evil” refers to deeds that flow from unbelief. Anything done apart from faith in Christ is no better than the worst evil. See note on v. 18.
3:22–36 This section recounts an overlapping period of ministry of both Jesus and John the Baptist in the Judaean wilderness. In the Synoptic Gospels (Matthew, Mark and Luke), the account of Jesus’ ministry begins after John’s imprisonment (Mark 1:14). This account offers the additional detail that Jesus was also baptizing like John (although, technically, His disciples were doing the baptizing per John 4:2). This scene allows John the Baptist to emphasize that his ministry was simply preparing the way for Jesus. Like 1:19–28, the scene may be necessary to convince some that John the Baptist was not a messianic figure himself. |
3:22 Judean territory Jesus’ ministry begins in Galilee in the Synoptic Gospels (e.g., Matt 4:12–14). John is narrating a period of ministry activity in Judaea prior to that described in the Synoptics (compare John 3:24 with Matt 4:12).
was baptizing The other Gospels do not mention Jesus baptizing anyone, but John qualifies this in John 4:2, stating the disciples were actually baptizing.
3:23 John was also baptizing at Aenon near Salim Aenon is a name based on the Aramaic word for “spring.” The exact location is uncertain, but tradition suggests the site is about six miles south of Beth-Shan or Scythopolis, just west of the Jordan River. The precise location of Salim also is unknown.
Aenon ISBE
Salim ISBE
3:24 John had not yet been thrown into prison See Matt 4:12 and note; compare Mark 6:17.
3:25 So a dispute occurred Suggests there was a dispute between John’s disciples and an unidentified Jew concerning the relationship between John’s water baptism and washing for Jewish ritual purity (e.g., Lev 14:8–9). The precise nature of the disagreement is unknown. See Mk 1:4 and note.
3:26 Rabbi See note on John 1:38.
3:27 unless it is granted to him from heaven John’s disciples were concerned about the diminishing interest in his baptism compared to Jesus’ rising popularity. John reassures them by again explicitly deferring to Jesus’ superiority.
3:28 I am not the Christ See 1:20 and note.
3:29 the bridegroom The marriage relationship provides a powerful metaphor for God’s love for His people in Isaiah (Isa 62:5). The image of waiting on the bridegroom is used in Matthew to symbolize waiting on Christ’s return (Matt 25:1). The other Gospels also use it as a symbol of rejoicing (Matt 9:15; Mark 2:19–20; Luke 5:34). In Revelation, Jesus is the bridegroom returning for His bride, the Church (Rev 19:7). This imagery possibly reflects the expectation of a banquet that ushers in the messianic age, an idea found in the Dead Sea Scrolls (see the Rule of the Community; the Elect of God Text) and rabbinic literature (see the Babylonian Talmud, Sanhedrin 96–99).
Bride of Christ EDB
friend of the bridegroom John styles himself in the role of friend of the bridegroom, participating in the ceremony but not the center of attention. Compare Matt 25:1.
3:30 decrease John the Baptist had accomplished his mission: to point the world to Jesus (John 1:6–9).
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