John 3 - Printer Friendly

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

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

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

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

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

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

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

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

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

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

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

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