The first part of the chapter begins with Nicodemus, said to be a member of the ruling council, coming at night to talk with Jesus, whom he calls Rabbi. On account of Jesus' "miraculous signs",[3] Nicodemus and others ("we" in John 3:2) have recognized that Jesus is " a teacher come from God". It is not clear for whom Nicodemus speaks – the translation in The Voice adds wording, "Teacher, some of us have been talking ..." – but many commentators infer from the nighttime setting for this meeting that Nicodemus came alone, privately, "through shame, and fear of his brethren of the council",[4] shame possibly arising because, "being a master in Israel, [he would not want] to be looked upon as a scholar going to learn of another".[5] Methodist writer Joseph Benson notes, with support, theologian Daniel Whitby's interpretation, that "the Pharisees and rulers knew Christ to be a teacher come from God".[4]
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born from above, or born again." The word in Greek: ἄνωθεν, may be translated as either "again" or "from above". The King James Version, the English Standard Version and the New International Version all say "born again", whereas the New Revised Standard Version and Young's Literal Translation both have "born from above" in their text with an alternative note "born anew".[6] Nicodemus's reply, "How can someone be born when they are old? Surely they cannot enter a second time into their mother's womb to be born!"[7] reflects an understanding that Jesus is speaking of a second birth.
Verse 5
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.[8]
Spurgeon speaks of the expression "Verily, verily" as "the peculiar idiom of our Lord Jesus Christ".[1] The Greek wording is αμην αμην, amēn, amēn.[9] Jesus talks of what it means to be born again and the path to heaven. "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit."[10]
Marvel not that I said unto thee, Ye must be born again.[11]
Theologian Donald Guthrie states that this verse gives emphasis to "the imperative character of the new birth", with "nothing optional about it'".[12]
Verse 13
In John 3:13, Jesus states, "No one has ascended into heaven except he who descended from heaven, the Son of Man." [13] This verse addresses a question posed by Agur the collector who appears after the collections of proverbs shown to the readers, Agur reflects on his limitations, declaring himself weary and "too stupid to be human" (Proverbs 30:2). Proverbs 30:4 specifically asks, "Who has ascended to heaven and come down?" [14] This rhetorical question emphasizes the limitations of human wisdom in contrast to divine wisdom, showing the surpassing wisdom of the Son of God making the universe "who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?" [15]
John 3:13 can be seen as a direct answer to Proverbs 30:4, with Jesus asserting His unique authority and divine origin, bridging the gap between human and divine wisdom. The context of this dialogue with Nicodemus, a wise Pharisee, underscores the transition from human wisdom to divine revelation, moving from the title "Son of Man" to "Son of God." This linkage not only connects two significant figures in biblical text but also frames the discussion within the larger narrative of Jesus's teachings and the fulfillment of scriptural wisdom.
Verse 14
Moses lifted up the "Brazen Serpent" (watercolor c.1896–1902 by James Tissot)
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:[16]
"Be lifted up": (especially in the Gospel of John) refers to 'one continuous action of ascent, beginning with the cross but ending at the right hand of the Father', in three steps: (1) Jesus' death on the cross, (2) his resurrection, and (3) his ascension back to heaven (cf. Philippians 2:5–11; John 1:51; 12:32).[18]
Verse 15
the Son of Man be lifted up, 15 that whoever believes in him may have eternal life..[19]
Belief in the Son of Man results in eternal life.[20] This will be followed by a statement that belief in the Son of God results in eternal life.[21] Jesus identifies Himself using both the 'Son of Man' and the 'Son of God,' assuming both titles as part of His mission to save the world. However, the comprehension of these titles by Nicodemus and other contemporaries might not have been immediate or straightforward, prompting them to think more deeply.
Ironically, in Matthew, during His trial, Jesus does more openly and explicitly identifies Himself with both these titles, which ultimately leads to His conviction and crucifixion."[22]
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.[23]
This chapter is intended to show the importance of the belief in Jesus as the son of God. Jesus is shown here already proclaiming himself the Messiah and laying out aspects of Christian theology, in contrast to Mark for instance, where Jesus seems to try to keep the fact of his divinity secret until his final trip to Jerusalem.[citation needed]
Many don't see a "messianic secret" conflict between the synoptics and John. While Jesus does make direct claims about His identity in certain contexts (especially in John), in other situations, He chooses a more figurative or indirect approach to communicate His role and nature. Even in John, Jesus is more openly saying he is Savior of the World to the Samaritans and implicitly at night in private to Nicodemus, less openly in Israel.
John's more often use of Son of God as complementary to the synoptic gospel's more often use of Son of Man. They see use of "Son of God" is integral to demonstrating Jesus's unique relationship with the Father, which is a central theme of the Gospel and not merely a reflective lens but as inherent to Jesus’s identity as understood by John.[24]
Nicodemus appears here and in chapter 7:50, and he is listed in John 19:39, and only in the Gospel of John, as helping Joseph of Arimathea to bury Jesus.
Verse 17
"Although John 3:16 famously declares that one is saved by believing in the Son, the subsequent verses, particularly John 3:17 [25], delve deeper into the reasons behind this belief, suggesting that it is fundamentally a matter of the heart's affections, loving darkness rather than light. Theologians John Piper and R.C. Sproul emphasize that true belief stems from a heart transformed by God—a heart whose affections are changed from loving darkness to loving light. Piper argues that such a transformation aligns one’s deepest joys with God’s glory [26], while Sproul discusses the necessity of divine intervention to alter the human preference for darkness due to inherent sinfulness [27]. Both agree that the nature of one’s affections plays a pivotal role in divine judgment and illustrates the central gospel theme of redemption through Christ."
Verse 18-21
"John 3:18-21 [28] explores the relationship between human actions and divine revelation. Verse 20 suggests that those engaged in evil avoid the light to prevent their deeds from being exposed. In contrast, verse 21 highlights that those who act righteously are drawn to the light, demonstrating that their actions, whether repentance or good works, are wrought in divine will."[29]
"I could not therefore see thee as thou art, O my God; and so I turned myself to creatures, but found no rest, and with my back to thee, I fell instead upon myself. At last, I turned my face to my own soul and saw that it was thou, enlightening me in the darkness of understanding." — St. Augustine: [30]
Jesus baptizes (3:22–36)
In the second part of the chapter, Jesus goes with his disciples into the land of Judea, the region round about Jerusalem,[31] presumably towards the River Jordan,[32] and remains there and baptizes.[33]John the Baptist is also baptizing people nearby, at Aenon, near Salim, because water was abundant there, and people continued coming for baptism.
John's disciples tell him that Jesus is also baptizing people, more than John it seems (John 3:26: "everybody is going to Him"). John replies that "A man can receive only what is given him from heaven. You yourselves can testify that I said, 'I am not the Christ, but am sent ahead of him'. The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. He must become greater; I must become less." He finishes by saying "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him." This passage is meant to show John's acceptance of Jesus's superiority as well as a further emphasis on belief in him as the path to eternal life/heaven. There is an ethnoreligious group still surviving today, the Mandaeans, who claim John as the greatest prophet.[34]
Verse 36
He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.[35]
In the parallel passage containing the preaching of John the Baptist in Matthew's Gospel, condemnation is directed towards the Pharisees and the Sadducees, who are challenged to "bear fruits worthy of repentance".[36]
Use of verses from John 3
Biblical references for verses John 3:7 and John 3:16 are both used in signage and popular culture to communicate the message of the Christian gospel.
John 3:16 is the sixteenth verse in the third chapter of the Gospel of John, one of the four gospels in the New Testament. It is the most popular verse from the Bible and is a summary of one of Christianity's central doctrines—the relationship between the Father (God) and the Son of God (Jesus). Particularly famous among evangelical Protestants, the verse has been frequently referenced by the Christian media and figures.
Matthew 3 is the third chapter of the Gospel of Matthew in the New Testament. It is the first chapter dealing with the ministry of Jesus, with events taking place some three decades after the close of the infancy narrative related in the previous two chapters. The focus of this chapter is on the preaching of John the Baptist and the Baptism of Jesus.
John 4 is the fourth chapter of the Gospel of John in the New Testament of the Christian Bible. The eternality of Jesus. The major part of this chapter recalls Jesus' conversation with the Samaritan woman at the well in Sychar. In verses 43-54, he returns to Galilee, where he heals a royal official's son.
Mark 3 is the third chapter of the Gospel of Mark in the New Testament of the Christian Bible. It relates a conflict over healing on the Sabbath, the commissioning of the Twelve Apostles, a conflict with the Jerusalem scribes and a meeting of Jesus with his own family.
John 8 is the eighth chapter in the Gospel of John in the New Testament of the Christian Bible. It continues the account of Jesus' debate with the Pharisees after the Feast of Tabernacles, which began in the previous chapter.
Matthew 24 is the twenty-fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. It commences the Olivet Discourse or "Little Apocalypse" spoken by Jesus Christ, also described as the Eschatological Discourse, which continues into chapter 25. It contains Jesus' prediction of the destruction of the Temple in Jerusalem. Mark 13 and Luke 21 also cover the same material.
Matthew 23 is the twenty-third chapter in the Gospel of Matthew in the New Testament section of the Christian Bible, and consists almost entirely of the accusations of Jesus against the Pharisees. The chapter is also known as the Woes of the Pharisees or the "Seven Woes". In this chapter, Jesus accuses the Pharisees of hypocrisy. Some writers treat it as part of the fifth and final discourse of Matthew's gospel.
Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus begins a journey to Jerusalem from the vicinity of Caesarea Philippi, near the southwestern base of Mount Hermon. Verse 24 speaks of his disciples "following him".
Matthew 19 is the nineteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Matthew composed this Gospel. Jesus commences his final journey to Jerusalem in this chapter, ministering through Perea. It can be seen as the starting point for the passion narrative.
John 7 is the seventh chapter of the Gospel of John in the New Testament of the Christian Bible. It recounts Jesus' visit to Jerusalem for the feast of Tabernacles, the possibility of his arrest and debate as to whether he is the Messiah. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. Alfred Plummer, in the Cambridge Bible for Schools and Colleges, describes this chapter as "very important for the estimate of the fourth Gospel. In it the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, as we should naturally expect, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed." John 7:1 to 8:59 is sometimes referred to as the "Tabernacles Discourse". Raymond E. Brown describes the Tabernacles Discourse as "a polemic collection of what Jesus said in replies to attacks by the Jewish authorities on his claims".
John 9 is the ninth chapter of the Gospel of John in the New Testament of the Christian Bible. It maintains the previous chapter's theme "Jesus is light", recording the healing of an unnamed man who had been blind from birth, a miracle performed by Jesus, and their subsequent dealings with the Pharisees. The man born blind comes to complete faith in Jesus, while some of the Pharisees remain in their sin. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.
Luke 12 is the 12th chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records a number of teachings and parables told by Jesus Christ when "an innumerable multitude of people had gathered together", but addressed "first of all" to his disciples. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 14 is the fourteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records one miracle performed by Jesus Christ on a Sabbath day, followed by his teachings and parables, where he "inculcates humility ... and points out whom we should invite to our feasts, if we expect spiritual remuneration". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 18 is the eighteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the teachings and a miracle of Jesus Christ. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
2 Corinthians 5 is the fifth chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
Revelation 19 is the nineteenth chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible. The book is traditionally attributed to John the Apostle, but the precise identity of the author remains a point of academic debate. In this chapter, heaven exults over the fall of Babylon the Great.
Proverbs 1 is the first chapter of the Book of Proverbs in the Hebrew Bible or the Old Testament of the Christian Bible. The book is a compilation of several wisdom literature collections, with the heading in 1:1 may be intended to regard Solomon as the traditional author of the whole book, but the dates of the individual collections are difficult to determine, and the book probably obtained its final shape in the post-exilic period. This chapter is a part of the first collection of the book.
Proverbs 30 is the 30th chapter of the Book of Proverbs in the Hebrew Bible or the Old Testament of the Christian Bible. The book is a compilation of several wisdom literature collections: the heading in Proverbs 1:1 may be intended to regard Solomon as the traditional author of the whole book, but the dates of the individual collections are difficult to determine, and the book probably obtained its final shape in the post-exilic period. This chapter first records "the sayings of Agur", followed by a collection of epigrams and aphorisms.
Proverbs 10 is the tenth chapter of the Book of Proverbs in the Hebrew Bible or the Old Testament of the Christian Bible. The book is a compilation of several wisdom literature collections, with the heading in 1:1 may be intended to regard Solomon as the traditional author of the whole book, but the dates of the individual collections are difficult to determine, and the book probably obtained its final shape in the post-exilic period. This chapter is a part of the second collection of the book.
Proverbs 16 is the sixteenth chapter of the Book of Proverbs in the Hebrew Bible or the Old Testament of the Christian Bible. The book is a compilation of several wisdom literature collections, with the heading in 1:1 may be intended to regard Solomon as the traditional author of the whole book, but the dates of the individual collections are difficult to determine, and the book probably obtained its final shape in the post-exilic period. This chapter is a part of the second collection of the book.
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