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

John 3:1–21 – That You May Believe
Twenty-first Sunday in Ordinary Time: Life in the Spirit  – October 13, 2024 (am)    

For many of us who’ve trusted Christ as Savior, one of the most natural next steps can feel so intimidating that we almost never take it—telling others about Him. Most often that has to do with feeling like we just don’t know how whoever we talk to is going to respond, or like they’re going to ask us a question we can’t answer, or like they’re going to know about something we don’t know.

In our text today, Jesus gives us a great Model of just how to respond in such circumstances. Now, you may say: But He’s Jesus! He always knows what to say! And that’s true. But what we see here doesn’t reflect His divine knowledge per se so much as it shows us how He listened carefully, and spoke directly, and kept the conversation on point even when rather outlandish ideas, distractions, were introduced.

Now, mainly what we should see here is Jesus answering an enquiry about Who He is with an explanation of why He came (to provide salvation [17], eternal life [15] in the kingdom of God [5]) and how that works (new birth [16] by belief in Him [16; cf. 20:31]). So, we should see Jesus here, and believe, and enter into eternal life (20:31). But we should also note how He interacts with Nicodemus because it’s very instructive. It can help us see what we might do in similar conversations.

Regarding context: The one who ‘knew all men’ [and] ‘didn’t need man’s testimony about man’ (2:24-25) now enters into a number of conversations in which he instantly gets to the heart [of the matter with individuals of] highly diverse backgrounds and needs—Nicodemus (3:1-15), the Samaritan woman (4:1-26), the Gentile official (4:43-53), the man at the pool of Bethesda (5:1-15), and more (Carson 1991 185 edited). Nicodemus is first.

Let’s take this passage as a unified whole.

1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. This means he was a member of the Sanhedrin, that seventy-man Jewish ruling council. 2 This man came to Jesus by night— it’s hard to know why this detail is important. But it does suggest he was interested in anonymity. But even more, here in John’s Gospel night often represents spiritual darkness (cf. 9:4; 11:10) (Köstenberger 2008), most notably in 13:30 when [Judas] went out. And it was night—and said to [Jesus], “Rabbi, we know that you are a teacher come from God, an affirming start with the slight insinuation that the thoughts of at least some others were included in his question, for no one can do these signs that you do unless God is with him.” Again, this Jewish ruler was modestly affirming of Jesus but was also making a knowledge claim that wouldn’t stand very long.

And Jesus, listening carefully, heard it. 3 Jesus answered him, “Truly, truly, I say to you, the first of three uses of this double-amen affirmation of truth that’s seen only in John (3, 5, 11), unless one is born again—or, from above, this word could mean either (Carson 1991 189)—he cannot see the kingdom of God.” What did Jesus do here? At very least He heard Nicodemus claim to know something that He couldn’t possibly know without knowing God. And Jesus stood confidently on that point even though it could sound like He missed the point. Nicodemus said: we know you come from God (2) and essentially Jesus answered: unless you’ve been reconciled to God (born again/from above), you can’t even see the place where you claim to know that I’m from (3).

It caught Nicodemus’ attention, and he engaged with Jesus’ reply. But it appears he couldn’t process it, so he just resorted to an overly literal (physical birth) and reductionistic (again, not from above even though all John’s other uses of this word mean from above [3:31; 19:11, 23]) response to a strange new metaphor (born again) he couldn’t really understand—he gave a rather incredulous response (Carson 1991 190-1). 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” Obviously, no. But 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. This is a challenging statement. Some want to take these as two separate categories of this new birth (one by water and another by the Spirit, with distinct meanings). But in context it surely seems like Jesus was saying the same thing with born of water and the Spirit ([5] one expression) as He was saying with born again (3), like they’re parallel and mean the same thing. And we’re not helped by the questionable translation we’re given here: there is no article the before the word spirit in the original. What Jesus said is: unless one is born of water and spirit—probably intending a lower-case s—he cannot enter the kingdom of God.

Now, I’m not denying that the Holy Spirit is God’s Agent of regeneration (of the new birth); Tit.3:5 [God] saved us… by the washing of regeneration and renewal of the Holy Spirit. I’m just saying that’s not Jesus’ point right here (5). He goes on to say: 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. But here in v.5, He seems to be saying the same thing He said in v.3, but in new words (Carson 1991 194). And as we progress, He’ll say that, as the teacher of Israel (10), Nicodemus should’ve understood these things. The clear implication is that this understanding should’ve come from the OT Scriptures he was responsible to teach to Israel. So, we ask: is there any place in the OT where water and spirit come together to describe a new beginning in our relationship with God? And the answer is a resounding, yes! Eze.36:25 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. 26 And I will give you a new heart, and a new spirit (lower-case s) I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit (upper-case S) within you, and cause you to walk in my statutes and be careful to obey my rules. Almost certainly this is the passage Jesus wanted to call to Nicodemus’ mind as He changed born again (3), or from above, to born of water and spirit (5)—unless [you’ve been cleansed by God and received a new heart, Nicodemus, you’re not capable of knowing Who I am or where I’m from; you can’t even see it. And what’s worse, you’re supposed to be teaching these things, and you don’t even know them yourself!] But also, as Nicodemus had opportunity to process all he was hearing, he’d realize that the day of fulfillment for Ezekiel’s prophecy was at hand, and happening right in front of him!

Back to their dialogue, Jesus said: 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” Here’s where Jesus is telling us in no uncertain terms that this new birth, this cleansing and new heart that God gives, is accomplished by the Holy Spirit. And it’s not a visible, traceable work like all the anxiety and noise and drama that surrounds natural birth. Being born from above is as untraceable as the origin and destination of the wind. It’s an invisible work of God. We can’t see where it comes from, or where it goes after it comes. But, like the wind, we can surely tell when it’s been here! Ask the residents of Florida.

Now, we’re ahead of Nicodemus at this point; he’s just moving into the part of this conversation where he’s really confused. He just can’t piece together what we just explained from Eze.36. 9 Nicodemus said to him, “How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know—it seems like Jesus is rebuking him a bit here. Nicodemus had said: we know that you are a teacher come from God (2), now Jesus uses first-person plural (Carson 1991 198-9)—we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. [I do know where I came from and what I’m doing here, but you don’t even know how to receive, to understand, what I’m saying.] 12 If I have told you earthly things—likely speaking of the new birth; even though it’s from above it happens in this world—and you do not believe, how can you believe if I tell you heavenly things, of what it’s like there, something you claim to know already? 13 No one has ascended into heaven except he who descended from heaven, the Son of Man. [I’m the One Who knows what’s in heaven, what’s from God.] 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life. Jesus is drawing on another familiar OT story here to help Nicodemus understand how this new birth works. In Num.21, Israel was disciplined by God in the wilderness for speaking against Moses and against [Him]. And Num.21:6 … the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. … 8 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.” 9 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. For Nicodemus, this would’ve been clear. He needed to look to Jesus like Israel had looked to the serpent on the pole and not just healing would result, but eternal life!

For readers of the Gospels, we know that there’s much more to this image than that. When the Gospel writers talk of Jesus being lifted up, they’re talking about two things at once, opposites that work in perfect complement within God’s eternal salvation plan (Carson 1991 201): 1) Jesus being lifted up on the cross to pay the penalty of sin Rom.3:26 … so that [God] might [remain] just [even as He justifies everyone] who has faith in Jesus; and at the same time 2) Jesus being lifted up, meaning, exalted (cf, Isa.52:13), Phi.2:10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Nicodemus wouldn’t have understood all this at that time. But it surely seems like he did in time. Later (7:50), he defended Jesus (modestly) when the chief priests and Pharisees opposed Him. And later still (19:39), after the crucifixion (lifted up), he helped Joseph of Arimathea retrieve Jesus’ body and prepare it for burial. It really seems like Nicodemus finally did understand Jesus in time.

The remainder of this passage seems best understood as John’s commentary on Jesus’ conversation with Nicodemus (Carson 1991 203-4). And in summary: [Jesus’] mission and its consequences is the theme of this paragraph, but John begins by [affirming] that [Jesus’] mission was itself the consequence of God’s love (Carson 1991 204). 16 For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. This paragraph reads like a sermon all on its own. Just listen to God’s Word. Again: 16 … God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. 18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. 19 And this is the judgment, the verdict (Carson 1991 207): the light has come into the world, and people loved the darkness rather than the light because their works were evil; they choose darkness (cf. 1:5, 11). 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. 21 But whoever does what is true, acts faithfully, honorably (Carson 1991 207), comes to the light, so that it may be clearly seen that his works have been carried out in God,” in union with Him, by His power (Carson 1991 208), by His grace at work within them. Whoever breaks out of the pattern of this world and comes into the light is giving evidence that God is at work in them, and in this world.

Conclusion

So, what should we take with us today? Four Things: 1) Hear Jesus. Listen to what He said. He’s worth hearing. 2) Trust Jesus. Believe what He says. Recognize that He alone can bring us reliable knowledge of God, of heaven. 3) Follow Jesus. Obey Him. Walk in His ways. Hear His instruction, trust it, and follow it. He’s the only One God has sent into this world to be a Savior (17). We need a Savior. 4) Study Jesus. See what He did, how He did it, His confidence in the clear truths of God’s Word in conversation. What Jesus understood that we often forget is that God’s Word really is true, and this world—even the religious or otherwise well-meaning people within it—really are deceived if that don’t believe Him. Jesus alone has been in heaven. And He alone is a trustworthy witness to what it’s like there, what goes on there, and who qualifies to go there, to be there.

Nicodemus was the ultimate opponent. He was the teacher of Israel (10), the highpoint regarding knowledge of God’s Word among God’s chosen people. Yet, Jesus listened carefully, stood firm in His assurance of the truth, and redirected the conversation toward that end with one respectful, simple, clear sentence, one affirmation of the core truth regarding knowing God. We need to hear Jesus, trust Jesus, follow Jesus, and study Jesus day by day. Even if only those who already believe would do this, I believe it would begin making a difference in this world.

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 2, John, Acts. John, by Andreas J. Köstenberger, 2-196. Grand Rapids: Zondervan.

Barclay, William. 1975. The Daily Study Bible Series. The Gospel of John, Revised Edition. Louisville: Westminster John Knox.

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. John, by Andreas J. Köstenberger, 415-512. Grand Rapids: Baker Academic.

Bruce, F. F. 1983. The Gospel of John. Grand Rapids: Eerdmans.

                  , Gordon D. Fee, & Ned B. Stonehouse, gen. eds. 1995. The New International Commentary on the New Testament. The Gospel According to John, Revised Edition, by Leon Morris. Grand Rapids: Eerdmans.

Calvin, John. 1553. Commentary on the Gospel According to John, trans. by, William Pringle. Logos.

Carson, D. A., gen. ed. 1991. The Pillar New Testament Commentary. The Gospel According to John, by D. A. Carson. Grand Rapids: Eerdmans.

                  , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. John, by Donald Guthrie, 1021-1065. Leicester, Eng.: InterVarsity.

Clendenen, Ray E., gen. ed. 1996. The New American Commentary. Vol. 25, John, by Gerald L. Borchert. Nashville: Broadman & Holman.

Dever, Mark. 2005. The Message of the New Testament. Ch. 4, The Message of John: Jesus, the Son of God, 101-122. Wheaton: Crossway.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on John, 2015-2072, by Andreas J. Köstenberger. Wheaton: Crossway.

Longman III, Tremper, & David E. Garland, eds. 2007. Revised Expositor’s Bible Commentary. Vol. 10, Luke-Acts. John, by Robert H. Mounce, 357-661. Grand Rapids: Zondervan.

Martin, Ralph P., & Lynn Allan Losie, NT eds. 1999. Word Biblical Commentary. Vol. 36, John, Second Edition, by George R. Beasley-Murray. Dallas: Word.

Morris, Leon, gen. ed. 2003. Tyndale New Testament Commentaries. Vol. 4, John, by Colin G. Kruse. Downers Grove: InterVarsity.

Osborne, Grant, ed. 1993. Life Application Bible Commentary. John, by Bruce B. Barton, Philip W. Comfort, David R. Veerman, & Neil Wilson. Wheaton: Tyndale.

Storms, Sam. 2006. The Love of God. Enjoying God, https://www.samstorms.org/all-articles/post/the-love-of-god.

Tasker, R. V. G. 2000. Tyndale New Testament Commentary. Vol. 4, John. Leicester, Eng.: InterVarsity.

Tenney, Merrill C. 1976. John: The Gospel of Belief. Grand Rapids: Eerdmans.

 

NEXT SUNDAY: He Gives the Spirit Without Measure, John 3:22–36