INTRODUCTION
Welcome to my first offering of bible commentary. I’ve been struggling to complete Vantage Point – Part 2, and need a break from it. So I’m taking a little time today to work on commentary. Before I get started I should say a few things about how I approach God’s Word. First of all, I’m a firm believer that scripture is actually God’s Word. I treat it as if God has actually spoken the words himself. So that when I read 2 Timothy 3:16: “All Scripture is breathed out by God…” I accept it at face value to mean exactly what it clearly says. There are many logical reasons I could give for my position and many arguments I could present against all the opposing ideas but ultimately, it’s the witness of the Holy Spirit that convinces me of scripture’s authenticity, authority and inerrancy.
Secondly, we need to talk about interpretation. I’ve sat at bible studies where a passage of scripture is read and then a discussion ensues surrounding the infamous question, “what do you think it means?” It can be frustrating because in reality we all have thoughts about what it means but our thoughts don’t always agree. That’s the main reason we see different Christian denominations. People interpret scripture differently and therefore come to different conclusions. So who’s right and who’s wrong and how can we know?
PRINCIPLES OF INTERPRETATION
This can be a precarious and discouraging place to begin a commentary so let me say just a few things about how I interpret scripture. First things first, I don’t use the question “what do you think it means?” Instead I say, “it says what it means and it means what it says.” The trap of adding to or taking away from what scripture says is an easy one to fall into and so I take what it says at face value. In your own studies you may come across the terms exegesis and eisegesis. Exegesis comes from two Greek words, one meaning “out of” and the other meaning “lead” or “guide.” So exegesis is a method of interpretation that takes the meaning of a given text out of the text itself. By contrast, eisegesis is a method of interpretation that allows the interpreter to contribute their own ideas into the text. Needless to say, when interpreting the bible we should all aim to be exegetes.
The second thing I attempt to do in my interpretation is push myself aside. I have certain feelings and views, shaped in part by my society and upbringing. Some of my feelings and views are wrong, no doubt, and could negatively impact how I interpret scripture, if I’m not careful. So if I come across something in scripture that offends me, I have to ask myself if I’m filtering God’s Word through my understanding or if I’m filtering my understanding through God’s Word. In an attempt to see what scripture really says and teaches, we should always be in a position of humility, prepared to be informed and shaped by it and not the other way around.
Next I ask questions…lots and lots of questions. Who is the author? Who was the immediate, intended audience? What type of writing is it (i.e. Letter, narrative, poetry, prophetic, etc.)? When was it written? Where was it written? In answering questions like these (and many more) I start to develop a context. I start to see the things the author saw and feel the things they felt. I start to understand why they wrote. This process aids me in my search for authorial intent. The one question that bounces around in my head the most while reading and interpreting scripture is “what was the author’s intent in writing this for that audience?”
Finally, following the above procedure, I stick to a pretty rigid, literal and grammatical interpretative method which allows me to map out the structure of the text. Finding the structure in a given text helps to make sense of the author’s major themes while also illuminating key words and phrases. Sometimes this process requires that I read a certain text many, many times. And sometimes I still walk away puzzled and have to come back to it later. I’m often reminded of the important and essential work of the Holy Spirit in guiding me towards correct understanding. As Jesus says in John 16:13, “When the Spirit of truth comes, he will guide you into all the truth.”
Only after I’ve understood the text in the original context do I branch outwards. Once I know what the author intended for the original audience, I look for how the driving themes of the message relate to the gospel and then finally how all of that relates to me and you. In my opinion it’s crucial to follow that order. If I apply the text directly to my current situation without understanding any of the original context or audience I wind up with faulty conclusions about what it says. For example, after reading 1 Samuel 17, I might conclude that I’m David and all my problems are Goliath and that with God’s help I can conquer all my problems. But this would be the wrong conclusion. I could only reach this conclusion if I skipped the original context as well as it’s relation to the gospel and simply applied it to myself.
There are many other pitfalls common in the interpretation of scripture that I could talk about. But for the sake of time, I’ll say only one more thing about my approach to bible interpretation. And that’s that scripture ought to interpret scripture. In the end I scrutinize my findings by comparing them to other scriptures. If they conflict or contradict, then either my interpretation has failed or I lack the wisdom to see how they harmonize. In which case, I would either avoid commentating or simply state that I’m having difficulty with it. In addition, it can’t go unsaid, that I am but a fallible human being. And so I caution you, only God’s Word is infallible and authoritative, whereas my interpretations of his word are bound to err. So I implore you, please use this commentary as a tool in your own studies, but turn only to God’s Word for the truth.
JOHN 3:1-21 COMMENTARY
I’ve decided to start in John, chapter 3 with a hope to shed some light on the world’s most famous bible verse, John 3:16. Over the years I’ve learned that single bible verses are better understood after seeing them in the context of their surrounding verses. So with that being said, let’s take it up at verse one and see how far we get.
“Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.” – John 3:1
This man, Nicodemus, was a Pharisee. The Pharisees were a Jewish sect, distinguished by strict adherence to the laws, traditions and rituals of the Jewish faith. In other words, Nicodemus was a very religious man. He would have been well versed in the scriptures and committed to living in accordance to what they teach. Jesus even remarked in Matthew 5:20 that “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” Jesus knew that matching the righteousness of a Pharisee would’ve been impossible for the average person, let alone for one of them to exceed it. So, as it would seem, even Jesus recognized the efforts of the Pharisees, though ultimately condemned them as insufficient.
We also see in verse one that Nicodemus was a ruler of the Jews. This alludes to the Sanhedrin. The Sanhedrin was the high court of Israel and it’s members were the judges. As such, all matters of law were brought to their attention and put under their authority. As a member of the Sanhedrin, Nicodemus would have been a respected elder or leader of the community. He would have been a powerful man of influence with a reputation to protect.
“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.” – John 3:2
In verse 1 we met Nicodemus and learned a little about the type of man he was. In verse 2 we get to go a little deeper. First, John tells us that Nicodemus came to Jesus by night. Now the scripture doesn’t tell us why Nicodemus came by night, but the fact that this detail is included makes it an important detail. It’s inclusion encourages us to dwell on it for a moment. Perhaps it can contribute to our understanding of this encounter between Nicodemus and Jesus. Perhaps it says something about Nicodemus.
This detail, when set against the introductory background of verse 1, compels me to make the following two conclusions about Nicodemus. Bare in mind that what follows are my own speculations on this text and should not be considered interpretations of the text itself. First of all, Nicodemus came to Jesus by night so that no one would see him. As a Pharisee and a member of the Sanhedrin, he had a reputation to protect. He was an authority figure and, as Jesus later refers to him, “the teacher of Israel.” He couldn’t afford to be seen learning from this man, Jesus, who was stirring things up. He couldn’t let people see any weakness or uncertainty in him. In his mind, he was the authority figure, not Jesus. He couldn’t lead on that he had anything to learn or gain from this man. However, my second conclusion is that Nicodemus came to Jesus by night because he was, in fact, anticipating a lesson. He came expecting that he was going to learn something! He knew in his heart that Jesus was “a teacher come from God” as evidenced by the signs he was doing. And since, he, himself, was unable to perform such signs he knew that Jesus was the real deal. So to summarize, in order to protect his reputation as a Pharisee and a ruler of the Jews, Nicodemus came to Jesus by night in order to learn something in private.
Nicodemus was conflicted. He knew that his position and status as “the teacher of Israel” demanded that he know a great deal about the scriptures and the laws. He was supposed to have the final say and authority regarding such things. But he’s aware of this man, Jesus, who by the signs he performs has proven to be a teacher from God. And he’s aware of the teachings of Jesus and how they conflict with what the Pharisees teach. So when he comes to Jesus by night you can almost sense a prideful reluctance or condescension in his remarks, “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.” Do you sense the arrogance, the presumption, the judgment, the superiority? And yet his very coming by night betrays his own sense of pride, power and authority. The truth is plain, Nicodemus is searching with genuine interest, curiosity and longing. But he wants to have his cake and eat it too.
“Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” – John 3:3
Wait, what? Jesus answered Nicodemus, but Nicodemus never asked a question. Well maybe and maybe not. The wording, “Jesus answered him,” could simply mean that Jesus responded to what Nicodemus said. But perhaps Jesus really was answering an unspoken question in Nicodemus. Judging by the answer Jesus gives and how it doesn’t appear to have any correlation to the statement of Nicodemus in verse 2, I’m actually pretty convinced that this is the case. As we know, Nicodemus, being a Pharisee, had spent his life searching the scriptures with an effort to live in submission to what they teach and to make righteous judgments as a member of the Sanhedrin. He was a man doing everything in his power to get into right standing with God. And coming to Jesus by night, he was still searching. Jesus sees through to the very heart and soul of Nicodemus and answers the question that lies there. He answers the question that lies in each of our hearts, namely, what must I do to be saved?
And leading in Jesus says “truly, truly, I say to you,” which is his way of saying you need to listen really carefully because what I’m about to say is of crucial importance. Repetition is still a method today for conveying importance or seriousness. For instance, someone could say “thank you very, very much” or “I really, really need you to hear this.” Essentially that’s what Jesus is doing.
Jesus tells Nicodemus that “unless one is born again he cannot see the kingdom of God.” This would have flipped Nicodemus’s world upside down. From what Nicodemus understands about being born, he knows that it doesn’t have much to do with his own effort or choices or will. So essentially, Jesus is telling Nicodemus that the ability to see the kingdom of God is outside of his control in the same way that being born the first time was outside his control. He’s effectively saying, “I know you’ve been trying really hard to earn your way into right standing with God, to be welcomed into his kingdom, but it isn’t up to you. In fact, there’s nothing you can do to earn your way. It’s only through new birth that you can see the kingdom of God.” For someone like Nicodemus, who was working each day to earn his way to heaven through self-righteousness and good works, this was a tough truth. But Jesus puts it plainly, “unless one is born again he cannot see the kingdom of God.”
“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?”” – John 3:4
Some people read this verse and think Nicodemus is asking a serious question. But the reality is, Nicodemus wasn’t that dumb. What I see here is a proud and intelligent man acting condescendingly towards Jesus. So that if Nicodemus was full of prideful reluctance before, he’s now full of prideful outrage which turns to mockery. He thinks Jesus is a lunatic. He came searching for truth, yet still gripping his pride, and heard something that was utter foolishness to him. He answers Jesus’ statement with disingenuous questions that only serve to show how much he doesn’t understand.
“Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. “ – John 3:5
Gracefully, Jesus responds and clarifies. And again he highlights the importance of what he’s about to say by prefacing it with “truly, truly, I say to you.” And then he makes several changes to his original statement. First he says “unless one is born of water.” This might make you think of baptism. But to Nicodemus, a man well versed in the Old Testament scriptures, it would more likely have been a reference to Ezekiel 36:24-25 where God says, “I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.” So this new birth is the fulfillment of God’s promise to cleanse us. This would have been a tough one for Nicodemus. He was raised in the practice of ritual cleansing and purification. In other words, up till now Nicodemus was in charge of his own cleansing and purification. But Jesus was telling him that this new birth is a cleansing one that fulfills God’s promise in Ezekiel and effectively puts an end to the need for ritual cleansing. For someone well versed in the scriptures, Nicodemus ought to have recognized the truth of what Jesus was saying, but he didn’t.
The second clarification Jesus makes is that one must be born of the Spirit. This too is likely a reference back to Ezekiel 36:26-27 where it says, “And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.” Notice here that God is the active and decisive one in this transaction. Take note of all the “I will” statements. Jesus is stressing again that all this is outside Nicodemus’s control. He’s saying once again, this isn’t up to you. This new birth is how God fulfills his promise in Ezekiel. To paraphrase John 3:5 I could say, “Pay attention, this is of crucial importance. Unless God cleanses you and replaces your heart and puts his Spirit in you, you cannot enter the kingdom of God.”
“That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” – John 3:6
To further clarify, Jesus draws a distinction between the first birth and the second. Each of us has been born with physical bodies from physical parents. We are flesh come from flesh because flesh begets flesh. But flesh does not beget spirit. A second birth is required; a spiritual birth from the Spirit.
God warned Adam and Eve in the garden that if they ate from the tree of the knowledge of good and evil they would surely die the same day (Genesis 2:17). But we know that Adam and Eve went on to live for many years. What should we make of that? I’ve concluded that Adam and Eve died a spiritual death; a death that every subsequent generation has inherited; a death that separates us from God. Accordingly, we are born into this world alive in the flesh but dead in the spirit. And only through an act of the Spirit can we be made alive again spiritually – born again.
To support this position take a look at Luke 9:59-60 where it says, “To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” And Jesus said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.” According to Jesus there are two types of dead people. There are those who are physically dead who, in this case, are about to be buried. And there are those, who Jesus calls dead, who are yet physically alive (and about to do the burying). So when Jesus says “you must be born again,” he’s talking to people who are physically alive but who are spiritually dead and in need of new birth. There is physical life – flesh born of flesh, and there is spiritual life – spirit born of the Spirit. So again, I believe that the death God warned Adam and Eve about was a spiritual death. And the only solution for such a death is a miraculous work of the holy Spirit to cause a spiritual birth.
“Do not marvel that I said to you, ‘You must be born again.’ 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.” – John 3:7-8
Finally, Jesus pleads with Nicodemus to not marvel at the idea of being born again. And with it he offers an analogy of the wind. Since Nicodemus doesn’t marvel at the wind even though he can’t see it or control it, why should he marvel at being born again? Jesus also uses an interesting play on words here. In Greek the same word (pneuma) is used for wind, breath and spirit. And so in expressing a truth about the work of the Spirit he employs an analogy of the wind. It’s very Jesus-esque teaching, not unlike his use of the parables which always have dual (earthly/heavenly) meanings.
It’s
also important to note the very unusual characteristics of this wind Jesus
describes. He says, “The wind blows where it wishes.” Let me ask you, what kind
of wind has wishes, let alone accomplishes what it wishes? In other words, the
Spirit, like the wind, blows wherever it wants. It reminds me of how Adam came
to be a living being as recorded in Genesis 2:7: “then the Lord God formed the
man of dust from the ground and breathed into his nostrils the breath of life,
and the man became a living creature.” Just as God blew into Adam’s nostrils,
causing him to become a living creature, so the Spirit blows where it wishes,
causing new life to spring up.
Going back to the analogy, Jesus says, “and you hear its sound.” What is meant by this? I think he’s trying to show that although Nicodemus can’t see or control the wind/Spirit, he can observe the effects of it. When the wind blows, you can’t see it, but you can hear it rustling the leaves, you can feel it’s force against your face and body, and so on. The same is true of the Spirit. You can’t see the Spirit but you can observe his effects. When someone is born of the Spirit they exhibit changes in their lives that are easy to spot. Their old desires and habits become less appealing and they develop new desires and affections, like reading their bible and praying for example. They exhibit the fruits of the Spirit (Galatians 5:16-26) and, most importantly, they develop a genuine faith in, and love for, Jesus Christ as Lord and savior.
So, the Spirit blows new life wherever it wants and you can observe the effects of this, “but you do not know where it comes from or where it goes.” In other words, the wind/Spirit is so beyond your control that you don’t even know where it comes from or where it goes to. The wind does not bend to your will or do as you command and neither does the Spirit. You do not accept the wind or invite the wind. No, it blows where it wishes.
Finally, Jesus says “So it is with everyone who is born of the Spirit.” Meaning everyone who has been born of the Spirit has experienced it in the same way as one who is blown by the wind. They don’t invite the wind to blow; it simply does as it pleases. They don’t control the wind, in fact, they can’t even say where it came from or where it’s going to. But they have heard its sound and experienced it’s effects on their own lives or the lives of those around them.
“Nicodemus said to him, “How can these things be?” Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?” – John 3:9-10
Clearly, Nicodemus is struggling with this idea of new birth. He has grown so dependent on himself and his own “righteousness,” which is based on his own works, that he just can’t bring himself to believe that his salvation is out of his control. So in protest he pleads with Jesus, “How can these things be?”
In response, Jesus puts his finger right on Nicodemus’s problem – his pride. Remember how Nicodemus first greeted Jesus in verse 3? From a position of superiority he made a judgment about Jesus, calling him a teacher come from God. Now here, in verse 10, Jesus confronts Nicodemus with a crushing reality. He forces Nicodemus to face what he fears most; that his façade of superiority, knowledge and righteousness that has spawned from his prideful heart is completely transparent to Jesus. The Son of God could see through it all, to the foolish, fearful, ignorant and sinful man Nicodemus was. Jesus says, “Are you the teacher of Israel and yet you do not understand these things?” Essentially he puts Nicodemus in his rightful place. He establishes that he (Jesus) is more than just a teacher come from God, but the teacher who is God. He impresses upon Nicodemus that although he claims to be the teacher of Israel, he ought to humble himself and become a pupil of Jesus.
“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.” – John 3:11
Now, having established how little Nicodemus really knows, Jesus, in all authority, takes control of the debate and begins to teach. He proclaims that he speaks of what he knows and is bearing witness to what he has seen. The plural personal pronoun, we, is probably in reference to Jesus and his disciples here. But even though Nicodemus has witnessed the signs Jesus has performed and believes that he is a teacher from God, he cannot bring himself to receive or accept Jesus’ testimony. Either he can’t see the truth past his own pride or he is actually incapable of doing so. It shouldn’t surprise us if, in fact, Nicodemus couldn’t believe. After all, he hasn’t been born again. He is spiritually dead. At least this is how Jesus views the Pharisees in Matthew 23:27, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness.”
“If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?” – John 3:12
Throughout their conversation, Jesus had employed the use of earthly pictures (birth, wind) to express spiritual truths. And being the teacher of Israel, Nicodemus ought to have understood what had been taught. But he either refused to accept it because of his pride or was unable to believe Jesus’ testimony because he was spiritually dead or some combination of the two. So in response to Nicodemus’s question, “How can these things be,” Jesus is saying one of two possible things. Either he’s saying, in resignation, “there’s nothing more I can say. If Nicodemus won’t believe after hearing earthly explanations, how will heavenly explanations help?” Or he’s asking a rhetorical question, the answer to which ought be obvious, as a lead in to what he’s about to say. “If earthly things have not convinced you, how will heavenly things?” The obvious answer is, by a miraculous work of the Spirit to make alive what is dead and, by doing so, illuminating what’s true. I believe the second interpretation is the correct one because what follows in verse 13 is Jesus’ explanation of heavenly things. Why would he tell Nicodemus about heavenly things if he truly thought it was pointless?
“No one has ascended into heaven except he who descended from heaven, the Son of Man.” – John 3:13
Instead of offering further earthly explanations, Jesus turns from his debate with Nicodemus to an expression of his deity and a proclamation of the gospel message. Here in verse 13, Jesus tells Nicodemus about his true identity. Jesus is the only one who has ascended into heaven. This likely refers to the intimate nature of Jesus relationship with God the Father. It could mean that Jesus is the only one who has entered into the very counsel of God as an equal. However, it could also be an evidence of Jesus’ divinity and an expression of omniscience; stating what would come to pass (his ascension into heaven – Acts 1:9-10) as if it had already taken place.
Jesus’ second claim here is that he, the Son of Man, descended from heaven. This is a clear statement of divinity. Nicodemus knows that men and women are born on earth from human parents. He knows that they don’t descend from heaven. But here is Jesus, born of a woman on earth, yet claiming to have descended from heaven. Jesus is telling Nicodemus, there is none like me. I alone have descended from heaven and have, alone, ascended to heaven. Though I’m a man, I am God.
“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” – John 3:14-15
After expressing his deity to Nicodemus he points his attention to the story of the Bronze Serpent in Numbers 21:4-9 to which he likens himself. The Israelites, having been set free from slavery to the Egyptians, are now wondering through the wilderness and growing impatient.
“From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom. And the people became impatient on the way. And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” Then the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord, that he take away the serpents from us.” So Moses prayed for the people. And the Lord said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.”
In order to understand what Jesus means in verses 14 and 15, by comparing himself to the bronze serpent, we’ll have to first understand what took place in the original story. The Israelites had been saved from slavery in Egypt by the mighty and terrifying work of God. And now finding themselves in the wilderness, they have grown impatient with God and Moses and have begun to speak out against them. Instead of being grateful for their freedom, all they can do is complain about their condition. Instead of remembering what God is capable of and trusting in him and his promises, all they can do is lament being saved from slavery in the first place. This was sinful behavior. And they admit as much in verse 7. And as sinners, essentially law breakers, they deserved justice. So God sent a wrathful judgment against the grumbling Israelites in the form of fiery serpents. Many of the Israelites died on account of this judgment so that others ran to Moses, and confessing their sins, they repented. They asked Moses to pray for them. They needed God to be merciful with them. He became their only hope of survival. They knew that without his help they would certainly die. So Moses prayed and God provided a way for them to be saved from his righteous judgment, namely, the bronze serpent. That under the threat of God’s judgment and death, all they must do is look on the bronze serpent for life.
In the story we see sinful people, condemned, and under the righteous judgment of God, certain to die without his merciful help. We see a picture of God as a righteous judge who pours out wrath on the sinful but also a merciful God who provides a way of salvation for the undeserving. By the end of the story we see that the serpent is both the wrath and the mercy of God.
Having seen this, we can now understand what Jesus meant in verses 14 and 15. The world is full of sinful people just as the Israelites were sinful. Because of this the righteous judgment and wrath of God abides on us. In our sins we’re condemned and heading for certain death. But because God is also merciful and gracious, he has provided a way of salvation. So that just “as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.”
To sum up verses 13 to 15, Jesus has claimed that he is God to Nicodemus. He then explains that by God’s gracious provision for sinful men, he, being the only Son of God, must be lifted up (suggesting his death on the cross) as a sign of God’s judgment and mercy and as the only way of salvation and life. And that only those who believe in him will have eternal life. Jesus is sharing the gospel, the good news, with Nicodemus!
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” – John 3:16
At this point it’s good to remember that Jesus is still speaking to Nicodemus; a Jew and a Pharisee and a member of the Sanhedrin. After just having spoken of how God saved the sinful Israelites he is now speaking of how God saves the sinful world. Nicodemus, being a devout Jew, is having his ideas about God challenged. He believes that the Israelites, alone, are God’s chosen people. But Jesus is talking about the whole world now. He’s not only saving the Israelites, but all people.
So with that in mind lets look at verse 16. The verse begins with the word “for” which is typical of a verse meant to expound upon or explain something that has just been said. It goes on to say that “God so loved the world,” which many people take to mean that he loved the world so much. What it’s actually saying is that “in this way God loved the world.” To explain this I’ll give an example. I could say, “I’m going to kick the ball like so.” Or I could say, “in this way, I’m going to kick the ball.” So put otherwise, verse 16 could say, “For God loved the world in this way.”
So in what way did God love the world? Well, in a similar way to how he loved the sinful Israelites. In his mercy and grace he provided a way of salvation and life. For the Israelites he provided a bronze serpent, but for the world he provided his only Son. So that whoever (meaning, not merely the Israelites but anyone in world) believes in him should not perish but have eternal life. For a devout Jew like Nicodemus these claims would have been outrageous. But Jesus carries on, having humbled Nicodemus earlier.
“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.” – John 3:17
Once again we see the “for” beginning the verse. So again we can expect an explanation of the verse or passage before. Now, Nicodemus is a judge in the high court of the Sanhedrin. He knows the law like the back of his hand. And as a Pharisee, he comes from a group, notorious for pointing out the sins of others. So if anyone was expecting, even anticipating God’s condemnation on the world, it was Nicodemus. And he would be right to expect that. As a sinful world we should expect a God who is holy and righteous and just to condemn us. After all it is what we deserve. Just like the Israelites who spoke out against God, we deserve to be bitten by fiery serpents. But Jesus tells Nicodemus (and us) that God didn’t send his Son to condemn the world, but to save it! He gave his Son as a wonderful sign of his mercy and grace and love towards us. John makes this exceedingly clear in 1 John 4:9-10, “In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.”
“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.” – John 3:18
A similar message to John 3:16 is restated here in verse 18 but using different terminology. In verse 16 Jesus spoke of belief as the difference between one’s perishing and one’s eternal life. But in verse 18 he’s saying that belief is the difference between those who are condemned and those who are not. He is switching to legal terminology because God is a judge, for as it states in James 4:12, “There is only one lawgiver and judge, he who is able to save and to destroy.”
To be condemned essentially means to be guilty. It’s as if the judge has already pronounced your guilt and has hammered his gavel. As a condemned person you stand in guilt, awaiting your sentence. But Jesus says that those who believe in the Son are not condemned. If you believe in Jesus you are no longer guilty, but are allowed to go free. He adds, however, that those who don’t believe are already condemned. Just like a sinful Israelite who has been bitten by a fiery serpent. He is bound for certain death unless he looks upon the bronze serpent. The same is true of the rest of the world. We are all sinful and, by default, in a state of condemnation. Psalm 51:5 says, “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.” We are born with a sinful nature and are therefore, condemned. It’s as if we’ve been bitten by a poisonous snake and are now just waiting to die. The point is that, God didn’t need to send his Son to condemn the world because the world is already under condemnation. He sent his Son so that those who believe would be free from condemnation.
“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. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.” – John 3:19-20
Since the world is under condemnation, meaning destined for punishment or sentencing, verse 19 and 20 tell us the judgment against us; they explain what we’re guilty of. “The light has come into the world,” is referring to Jesus. I can say this with confidence since Jesus himself says so in John 8:12, “Again Jesus spoke to them, saying, “I am the light of the world…”” But instead of loving the light, like we ought to, we have loved the darkness instead because our works are evil. Just like Adam and Eve, we have sinned against God and have grown ashamed of ourselves and fearful of him. So we hide from the light in the darkness. And in fact, as verse 20 says, we hate the light. Being sinful, wicked people, we have no desire to come to the light because we know our evil deeds will be exposed. We’re supposed to love the light, but instead we hate the light. We’re supposed to hate the darkness, but instead we love the darkness. All of this is because our works are evil and because we don’t want them to be exposed. This is what we’re guilty of, each and every one of us, “for all have sinned and fall short of the glory of God.” (Romans 3:23) And in this state, we are under condemnation. We do not believe in the Son of God because he is the light of the world whom we hate.
But if this is the case, how is anyone ever released from condemnation and saved? We know that everyone does wicked things, so according to verse 20, everyone hates the light and does not come to the light! So what’s the secret?
“But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” – John 3:21
Between verses 19 and 21 we see a paradox. Jesus says in verses 19-20 that he is the light, and that in our wickedness we hate the light and do not come to the light. And we learn that this is the judgment against us; that we stand guilty and condemned by this judgment. Yet in verse 21 Jesus essentially says that some do come to the light! So which is it? Is he contradicting himself? Not at all. If you read the rest of verse 21 you’ll see the explanation. He’s saying that something happens that enables us to do what is true. He’s saying the those who do come to the light only do so as a sign of a miraculous thing taking place. In verse 21, Jesus is drawing our attention to something radical. He’s drawing our attention to what makes this change of heart, change of direction and change of affections possible.
Verse 21 really hinges on the words, “so that.” These two words are the key to solving the mystery of what happens between verse 20 and 21. They precede the explanation of how wicked men who love the darkness and hate the light, end up doing what is true and come to the light. The paradoxical and impossible transformation of a person’s heart which causes them to do what is true and come to the light is meant to be a clear symbol of God’s work inside them. It really harkens back to God’s promises in Ezekiel 36. Sinful people do not come to the light. But when God cleanses them of their sin, replaces their hearts, puts his Spirit inside them and causes them to walk according to his statutes and rules – they do. So that, anyone who does what is true, comes to the light as a clear sign of what God has accomplished inside of them.
SUMMARY
Everyone is under condemnation; guilty and awaiting the righteous judgment of God because everyone has sinned against God. This includes everyone, even the super religious and devout like Nicodemus. We love the darkness and hate the light who is Jesus Christ, God’s only Son. So we do not come to the light; we do not believe in the Son.
But God sent his only Son, the light of the world, Jesus Christ, into the world to save those who would come to him and believe in him. He didn’t send his Son to condemn the world but in order that the world might be saved through him. But only those who are born of water and the Spirit can come to the light and believe in the Son. For unless one is born again, he cannot see or enter the kingdom of God. Only those whom God cleanses. Only those whose hearts God replaces. Only those who are given God’s Spirit. Only those whom God causes to walk in his statutes. Only those whom God causes to be obedient to his rules. Only these will do what is true and come to the light as evidence of God’s miraculous and gracious work inside them. Only these will believe in the Son and be saved, and only by the grace of God. So that Jonathan Edwards was correct when he said, “you contribute nothing to your salvation except the sin that made it necessary.” And so that Paul was correct when he wrote in Ephesians 2:8-9, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
But what of Nicodemus? How does his story end? The truth is, we don’t know. Aside from these 21 verses in John, chapter 3 there are only two other mentions of Nicodemus in scripture. And neither of the additional passages tell us, explicitly, if Nicodemus was born again or not. They do, however, paint a promising picture of him. The first is in John 7:50-51 where Nicodemus seems to defend Jesus against the hasty judgments of his fellow Pharisees. The passage reads, “Nicodemus, who had gone to him before, and who was one of them, said to them, “Does our law judge a man without first giving him a hearing and learning what he does?” Nicodemus is, in essence, defending Jesus’ right to a fair hearing. Really, he’s sticking his neck out for Jesus’ sake and in the following verse his colleagues attempt to shame him for it. “They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.” They simply dismiss Nicodemus’s challenge as uneducated and mock him.
The final mention of Nicodemus is in John 19:39-42. In this passage we see Joseph of Arimathea, a disciple of Jesus, taking Jesus’ body for burial. Guess who joins him, bringing myrrh and aloes? “Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.” Nicodemus was there to bury Jesus’ body along with one of Jesus’ disciples. It doesn’t get much more intimate than that. He was, for all intents and purposes, one of Jesus’ pallbearers!
After considering all these things, we still can’t say for certain that Nicodemus was saved. But “the wind blows where it wishes, and you hear it’s sound.”
Thanks for following along in this commentary of John 3:1-21. It ended up a lot longer than I had expected. I hope you find it useful for your own studies. Be sure to leave your comments below and let me know how your interpretation differs from or concurs with mine. In this way, perhaps we’ll both learn, grow and be challenged. Please remember that only God’s Word is infallible and authoritative and that only there can you find the unadulterated truth. Be Vigilant in your studies my brothers and sisters and may God bless you in every effort.
Ryan Tame
Going back to the analogy, Jesus says, “and you hear its sound.” What is meant by this? I think he’s trying to show that although Nicodemus can’t see or control the wind/Spirit, he can observe the effects of it. When the wind blows, you can’t see it, but you can hear it rustling the leaves, you can feel it’s force against your face and body, and so on. The same is true of the Spirit. You can’t see the Spirit but you can observe his effects. When someone is born of the Spirit they exhibit changes in their lives that are easy to spot. Their old desires and habits become less appealing and they develop new desires and affections, like reading their bible and praying for example. They exhibit the fruits of the Spirit (Galatians 5:16-26) and, most importantly, they develop a genuine faith in, and love for, Jesus Christ as Lord and savior.
So, the Spirit blows new life wherever it wants and you can observe the effects of this, “but you do not know where it comes from or where it goes.” In other words, the wind/Spirit is so beyond your control that you don’t even know where it comes from or where it goes to. The wind does not bend to your will or do as you command and neither does the Spirit. You do not accept the wind or invite the wind. No, it blows where it wishes.
Finally, Jesus says “So it is with everyone who is born of the Spirit.” Meaning everyone who has been born of the Spirit has experienced it in the same way as one who is blown by the wind. They don’t invite the wind to blow; it simply does as it pleases. They don’t control the wind, in fact, they can’t even say where it came from or where it’s going to. But they have heard its sound and experienced it’s effects on their own lives or the lives of those around them.
“Nicodemus said to him, “How can these things be?” Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?” – John 3:9-10
Clearly, Nicodemus is struggling with this idea of new birth. He has grown so dependent on himself and his own “righteousness,” which is based on his own works, that he just can’t bring himself to believe that his salvation is out of his control. So in protest he pleads with Jesus, “How can these things be?”
In response, Jesus puts his finger right on Nicodemus’s problem – his pride. Remember how Nicodemus first greeted Jesus in verse 3? From a position of superiority he made a judgment about Jesus, calling him a teacher come from God. Now here, in verse 10, Jesus confronts Nicodemus with a crushing reality. He forces Nicodemus to face what he fears most; that his façade of superiority, knowledge and righteousness that has spawned from his prideful heart is completely transparent to Jesus. The Son of God could see through it all, to the foolish, fearful, ignorant and sinful man Nicodemus was. Jesus says, “Are you the teacher of Israel and yet you do not understand these things?” Essentially he puts Nicodemus in his rightful place. He establishes that he (Jesus) is more than just a teacher come from God, but the teacher who is God. He impresses upon Nicodemus that although he claims to be the teacher of Israel, he ought to humble himself and become a pupil of Jesus.
“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.” – John 3:11
Now, having established how little Nicodemus really knows, Jesus, in all authority, takes control of the debate and begins to teach. He proclaims that he speaks of what he knows and is bearing witness to what he has seen. The plural personal pronoun, we, is probably in reference to Jesus and his disciples here. But even though Nicodemus has witnessed the signs Jesus has performed and believes that he is a teacher from God, he cannot bring himself to receive or accept Jesus’ testimony. Either he can’t see the truth past his own pride or he is actually incapable of doing so. It shouldn’t surprise us if, in fact, Nicodemus couldn’t believe. After all, he hasn’t been born again. He is spiritually dead. At least this is how Jesus views the Pharisees in Matthew 23:27, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness.”
“If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?” – John 3:12
Throughout their conversation, Jesus had employed the use of earthly pictures (birth, wind) to express spiritual truths. And being the teacher of Israel, Nicodemus ought to have understood what had been taught. But he either refused to accept it because of his pride or was unable to believe Jesus’ testimony because he was spiritually dead or some combination of the two. So in response to Nicodemus’s question, “How can these things be,” Jesus is saying one of two possible things. Either he’s saying, in resignation, “there’s nothing more I can say. If Nicodemus won’t believe after hearing earthly explanations, how will heavenly explanations help?” Or he’s asking a rhetorical question, the answer to which ought be obvious, as a lead in to what he’s about to say. “If earthly things have not convinced you, how will heavenly things?” The obvious answer is, by a miraculous work of the Spirit to make alive what is dead and, by doing so, illuminating what’s true. I believe the second interpretation is the correct one because what follows in verse 13 is Jesus’ explanation of heavenly things. Why would he tell Nicodemus about heavenly things if he truly thought it was pointless?
“No one has ascended into heaven except he who descended from heaven, the Son of Man.” – John 3:13
Instead of offering further earthly explanations, Jesus turns from his debate with Nicodemus to an expression of his deity and a proclamation of the gospel message. Here in verse 13, Jesus tells Nicodemus about his true identity. Jesus is the only one who has ascended into heaven. This likely refers to the intimate nature of Jesus relationship with God the Father. It could mean that Jesus is the only one who has entered into the very counsel of God as an equal. However, it could also be an evidence of Jesus’ divinity and an expression of omniscience; stating what would come to pass (his ascension into heaven – Acts 1:9-10) as if it had already taken place.
Jesus’ second claim here is that he, the Son of Man, descended from heaven. This is a clear statement of divinity. Nicodemus knows that men and women are born on earth from human parents. He knows that they don’t descend from heaven. But here is Jesus, born of a woman on earth, yet claiming to have descended from heaven. Jesus is telling Nicodemus, there is none like me. I alone have descended from heaven and have, alone, ascended to heaven. Though I’m a man, I am God.
“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” – John 3:14-15
After expressing his deity to Nicodemus he points his attention to the story of the Bronze Serpent in Numbers 21:4-9 to which he likens himself. The Israelites, having been set free from slavery to the Egyptians, are now wondering through the wilderness and growing impatient.
“From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom. And the people became impatient on the way. And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” Then the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord, that he take away the serpents from us.” So Moses prayed for the people. And the Lord said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.”
In order to understand what Jesus means in verses 14 and 15, by comparing himself to the bronze serpent, we’ll have to first understand what took place in the original story. The Israelites had been saved from slavery in Egypt by the mighty and terrifying work of God. And now finding themselves in the wilderness, they have grown impatient with God and Moses and have begun to speak out against them. Instead of being grateful for their freedom, all they can do is complain about their condition. Instead of remembering what God is capable of and trusting in him and his promises, all they can do is lament being saved from slavery in the first place. This was sinful behavior. And they admit as much in verse 7. And as sinners, essentially law breakers, they deserved justice. So God sent a wrathful judgment against the grumbling Israelites in the form of fiery serpents. Many of the Israelites died on account of this judgment so that others ran to Moses, and confessing their sins, they repented. They asked Moses to pray for them. They needed God to be merciful with them. He became their only hope of survival. They knew that without his help they would certainly die. So Moses prayed and God provided a way for them to be saved from his righteous judgment, namely, the bronze serpent. That under the threat of God’s judgment and death, all they must do is look on the bronze serpent for life.
In the story we see sinful people, condemned, and under the righteous judgment of God, certain to die without his merciful help. We see a picture of God as a righteous judge who pours out wrath on the sinful but also a merciful God who provides a way of salvation for the undeserving. By the end of the story we see that the serpent is both the wrath and the mercy of God.
Having seen this, we can now understand what Jesus meant in verses 14 and 15. The world is full of sinful people just as the Israelites were sinful. Because of this the righteous judgment and wrath of God abides on us. In our sins we’re condemned and heading for certain death. But because God is also merciful and gracious, he has provided a way of salvation. So that just “as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.”
To sum up verses 13 to 15, Jesus has claimed that he is God to Nicodemus. He then explains that by God’s gracious provision for sinful men, he, being the only Son of God, must be lifted up (suggesting his death on the cross) as a sign of God’s judgment and mercy and as the only way of salvation and life. And that only those who believe in him will have eternal life. Jesus is sharing the gospel, the good news, with Nicodemus!
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” – John 3:16
At this point it’s good to remember that Jesus is still speaking to Nicodemus; a Jew and a Pharisee and a member of the Sanhedrin. After just having spoken of how God saved the sinful Israelites he is now speaking of how God saves the sinful world. Nicodemus, being a devout Jew, is having his ideas about God challenged. He believes that the Israelites, alone, are God’s chosen people. But Jesus is talking about the whole world now. He’s not only saving the Israelites, but all people.
So with that in mind lets look at verse 16. The verse begins with the word “for” which is typical of a verse meant to expound upon or explain something that has just been said. It goes on to say that “God so loved the world,” which many people take to mean that he loved the world so much. What it’s actually saying is that “in this way God loved the world.” To explain this I’ll give an example. I could say, “I’m going to kick the ball like so.” Or I could say, “in this way, I’m going to kick the ball.” So put otherwise, verse 16 could say, “For God loved the world in this way.”
So in what way did God love the world? Well, in a similar way to how he loved the sinful Israelites. In his mercy and grace he provided a way of salvation and life. For the Israelites he provided a bronze serpent, but for the world he provided his only Son. So that whoever (meaning, not merely the Israelites but anyone in world) believes in him should not perish but have eternal life. For a devout Jew like Nicodemus these claims would have been outrageous. But Jesus carries on, having humbled Nicodemus earlier.
“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.” – John 3:17
Once again we see the “for” beginning the verse. So again we can expect an explanation of the verse or passage before. Now, Nicodemus is a judge in the high court of the Sanhedrin. He knows the law like the back of his hand. And as a Pharisee, he comes from a group, notorious for pointing out the sins of others. So if anyone was expecting, even anticipating God’s condemnation on the world, it was Nicodemus. And he would be right to expect that. As a sinful world we should expect a God who is holy and righteous and just to condemn us. After all it is what we deserve. Just like the Israelites who spoke out against God, we deserve to be bitten by fiery serpents. But Jesus tells Nicodemus (and us) that God didn’t send his Son to condemn the world, but to save it! He gave his Son as a wonderful sign of his mercy and grace and love towards us. John makes this exceedingly clear in 1 John 4:9-10, “In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.”
“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.” – John 3:18
A similar message to John 3:16 is restated here in verse 18 but using different terminology. In verse 16 Jesus spoke of belief as the difference between one’s perishing and one’s eternal life. But in verse 18 he’s saying that belief is the difference between those who are condemned and those who are not. He is switching to legal terminology because God is a judge, for as it states in James 4:12, “There is only one lawgiver and judge, he who is able to save and to destroy.”
To be condemned essentially means to be guilty. It’s as if the judge has already pronounced your guilt and has hammered his gavel. As a condemned person you stand in guilt, awaiting your sentence. But Jesus says that those who believe in the Son are not condemned. If you believe in Jesus you are no longer guilty, but are allowed to go free. He adds, however, that those who don’t believe are already condemned. Just like a sinful Israelite who has been bitten by a fiery serpent. He is bound for certain death unless he looks upon the bronze serpent. The same is true of the rest of the world. We are all sinful and, by default, in a state of condemnation. Psalm 51:5 says, “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.” We are born with a sinful nature and are therefore, condemned. It’s as if we’ve been bitten by a poisonous snake and are now just waiting to die. The point is that, God didn’t need to send his Son to condemn the world because the world is already under condemnation. He sent his Son so that those who believe would be free from condemnation.
“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. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.” – John 3:19-20
Since the world is under condemnation, meaning destined for punishment or sentencing, verse 19 and 20 tell us the judgment against us; they explain what we’re guilty of. “The light has come into the world,” is referring to Jesus. I can say this with confidence since Jesus himself says so in John 8:12, “Again Jesus spoke to them, saying, “I am the light of the world…”” But instead of loving the light, like we ought to, we have loved the darkness instead because our works are evil. Just like Adam and Eve, we have sinned against God and have grown ashamed of ourselves and fearful of him. So we hide from the light in the darkness. And in fact, as verse 20 says, we hate the light. Being sinful, wicked people, we have no desire to come to the light because we know our evil deeds will be exposed. We’re supposed to love the light, but instead we hate the light. We’re supposed to hate the darkness, but instead we love the darkness. All of this is because our works are evil and because we don’t want them to be exposed. This is what we’re guilty of, each and every one of us, “for all have sinned and fall short of the glory of God.” (Romans 3:23) And in this state, we are under condemnation. We do not believe in the Son of God because he is the light of the world whom we hate.
But if this is the case, how is anyone ever released from condemnation and saved? We know that everyone does wicked things, so according to verse 20, everyone hates the light and does not come to the light! So what’s the secret?
“But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” – John 3:21
Between verses 19 and 21 we see a paradox. Jesus says in verses 19-20 that he is the light, and that in our wickedness we hate the light and do not come to the light. And we learn that this is the judgment against us; that we stand guilty and condemned by this judgment. Yet in verse 21 Jesus essentially says that some do come to the light! So which is it? Is he contradicting himself? Not at all. If you read the rest of verse 21 you’ll see the explanation. He’s saying that something happens that enables us to do what is true. He’s saying the those who do come to the light only do so as a sign of a miraculous thing taking place. In verse 21, Jesus is drawing our attention to something radical. He’s drawing our attention to what makes this change of heart, change of direction and change of affections possible.
Verse 21 really hinges on the words, “so that.” These two words are the key to solving the mystery of what happens between verse 20 and 21. They precede the explanation of how wicked men who love the darkness and hate the light, end up doing what is true and come to the light. The paradoxical and impossible transformation of a person’s heart which causes them to do what is true and come to the light is meant to be a clear symbol of God’s work inside them. It really harkens back to God’s promises in Ezekiel 36. Sinful people do not come to the light. But when God cleanses them of their sin, replaces their hearts, puts his Spirit inside them and causes them to walk according to his statutes and rules – they do. So that, anyone who does what is true, comes to the light as a clear sign of what God has accomplished inside of them.
SUMMARY
Everyone is under condemnation; guilty and awaiting the righteous judgment of God because everyone has sinned against God. This includes everyone, even the super religious and devout like Nicodemus. We love the darkness and hate the light who is Jesus Christ, God’s only Son. So we do not come to the light; we do not believe in the Son.
But God sent his only Son, the light of the world, Jesus Christ, into the world to save those who would come to him and believe in him. He didn’t send his Son to condemn the world but in order that the world might be saved through him. But only those who are born of water and the Spirit can come to the light and believe in the Son. For unless one is born again, he cannot see or enter the kingdom of God. Only those whom God cleanses. Only those whose hearts God replaces. Only those who are given God’s Spirit. Only those whom God causes to walk in his statutes. Only those whom God causes to be obedient to his rules. Only these will do what is true and come to the light as evidence of God’s miraculous and gracious work inside them. Only these will believe in the Son and be saved, and only by the grace of God. So that Jonathan Edwards was correct when he said, “you contribute nothing to your salvation except the sin that made it necessary.” And so that Paul was correct when he wrote in Ephesians 2:8-9, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
But what of Nicodemus? How does his story end? The truth is, we don’t know. Aside from these 21 verses in John, chapter 3 there are only two other mentions of Nicodemus in scripture. And neither of the additional passages tell us, explicitly, if Nicodemus was born again or not. They do, however, paint a promising picture of him. The first is in John 7:50-51 where Nicodemus seems to defend Jesus against the hasty judgments of his fellow Pharisees. The passage reads, “Nicodemus, who had gone to him before, and who was one of them, said to them, “Does our law judge a man without first giving him a hearing and learning what he does?” Nicodemus is, in essence, defending Jesus’ right to a fair hearing. Really, he’s sticking his neck out for Jesus’ sake and in the following verse his colleagues attempt to shame him for it. “They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.” They simply dismiss Nicodemus’s challenge as uneducated and mock him.
The final mention of Nicodemus is in John 19:39-42. In this passage we see Joseph of Arimathea, a disciple of Jesus, taking Jesus’ body for burial. Guess who joins him, bringing myrrh and aloes? “Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight. So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.” Nicodemus was there to bury Jesus’ body along with one of Jesus’ disciples. It doesn’t get much more intimate than that. He was, for all intents and purposes, one of Jesus’ pallbearers!
After considering all these things, we still can’t say for certain that Nicodemus was saved. But “the wind blows where it wishes, and you hear it’s sound.”
Thanks for following along in this commentary of John 3:1-21. It ended up a lot longer than I had expected. I hope you find it useful for your own studies. Be sure to leave your comments below and let me know how your interpretation differs from or concurs with mine. In this way, perhaps we’ll both learn, grow and be challenged. Please remember that only God’s Word is infallible and authoritative and that only there can you find the unadulterated truth. Be Vigilant in your studies my brothers and sisters and may God bless you in every effort.
Ryan Tame
