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Gospel of John - Chapter 3
- Two more (of 3) encounters with representative Jews: Jews wanting proof in the Temple, a doubtful seeker,
Nicodemus, and the fully committed OT John Baptist; to be followed by encounters with non-Jews: Samaritan
and Gentile. Chap 3 rounds off the initial chapters which relate the impact of the Word on Judaism: some
men, including some of the Baptist’s disciples adhered to Jesus; Jesus fulfills and replaces the purificatory rites
of Judaism (Cana) and its sacrificial system (cleansing the temple); then deals with Judaism with imperfect
faith (2:23-25 & Nicodemus) and Judaism as Jesus forerunner (Baptist). Jesus claims to be the unique revealer
of the heavenly, which has the consequence that salvation or condemnation follow from acceptance or
rejection of this claim. Jesus' death on the Cross primarily reveals God's love, and also has the purpose of
enabling those who believe to be saved.
- Pharisee - see below. “The Separated Ones” - Brotherhood of 6000, pledged to keep Law completely, which
would lead to salvation. Jesus sweeps away the "works of the law", to be replaced by the power of God within a
remade person.
- 1 Linked to previous verses about those who believed because of signs only. Nicodemus is Greek name. Leader
ie member of Sanhedrin (70) - negative - ruler/taxation. A duty was to examine and deal with false prophets.
- 2 Came to Jesus - the light - from out of the dark. “we” - so he represents others in a significant movement
towards believing - but only because of the signs they have seen. Addresses Jesus with respect - Rabbi, teacher
from God - recognises that the signs imply from God - a great compliment, comparing Jesus with the great
figures of Israel, eg Moses (Exod 3:12), Jeremiah (Jer 1:8). Jn 2:23. But expecting someone similar, to fit their
existing image of the messiah. He knows, but too exactly. Hoping to discuss as one teacher to another.
Attracted by signs - a start, better than the earlier rejection (chap 2) but not enough. Jesus will tell him he -
Jesus - is indeed "from God". Perhaps afraid of being seen to be too interested in Jesus, so comes at night. Or
wishes private, longer, uninterrupted discussion.
- 3 “see” - invitation to experience. OT religion knows God’s dominion over world, but this can not grow into
NT where God has come into world in flesh to establish kingdom - quite different - requires rebirth. Same
Greek - but not Hebrew or Aramaic - word - anothen - means both: "completely anew; again"; or "from
above". John probably means both - you have to become a "new creation", to be "reborn from above", or
"begotten from the Father" and this can only happen through God. Jesus' response challenges Nicodemus to
expand his idea what that kingdom might be. "Kingdom" to be seen dynamically as "reign" rather than "realm".
God's rule in action. Cannot even "see" it, let alone enter it, without rebirth.
- 4 Pharisaic training no preparation for God acting in a new way. Can see only literal meaning. Appreciates
new birth is necessary, but cannot see from his experience how it could happen - a man wants to change but
cannot change himself. Perhaps Nicodemus felt this ok for Gentiles, but not for Jews. How can a person's
essential being be remade?
- 5 “enter” - rather than "see" - an invitation to enter into and commit to community of believers, via baptism of
both water and Spirit. Both the water of repentance and entering a new divine life through the Spirit. Both the
human experience of continuing cleansing with "water" and a spiritual experience "of the Spirit" are needed. A
gift "from above" is essential. We cannot do it unaided. But transformation of heart essential even to perceive
existence of God’s reign. The only time John uses “kingdom, because speaking to a Jew - prefers to use “life”.
(Ezek 36:25-27). This community had moved from their former way of life: a gift of the Spirit "from above",
accompanied by a ritual of rebirth solemnised by water baptism had enabled them to see and enter into the
kingdom of God. Only mention of water in these verses. Are water and Spirit 2 separate events, causal, or
symbolically connected? "Water" can also refer to seed => begotten of the Father (Cf 1Jn 3:9).
- 6 “flesh” is transitory, subject to decay, judging according to the senses; spirit is elusive, limitless, eternal.
Fleshly nature cannot change itself into spiritual nature - we need God's help. There is no evolution from flesh
to spirit. "Must" means rebirth is mandatory - there is no other way. Spirit gives new mode of perception and
understanding. Contrast between mortal man and man as Jesus can make him by giving a holy Spirit.
- 8 Wind, breath & Spirit same word: pneuma. God’s Spirit not limited to any religious system. A Faith
community may not understand how or why it is chosen by the Spirit.
- So being born again means accepting the freedom of God’s Spirit - which can make us new in unexpected
ways. You may not understand how the wind works, and cannot control it - nor breath which denotes life - but
you see its effects on people's lives: similarly with the Spirit - we cannot comprehend it, but it works, and you
can see the effects in human lives. Mystery does not affect reality of Spirit's actions. We can see effects of
Spirit in lives without understanding why one man accepts Jesus and another does not.
- 9 Nicodemus, stunned, cannot understand because he cannot move away from his own definitions into the life
in the Spirit Jesus is offering, but continues to wonder. Should have understood: Ezek 11:19-20; 18:31; 36:26;
Joel 2:28:29; Ps 18:15; 51:10; Wis 9:16-18; Job 34:14; Exod 15:8; Is 40:7; 44:3; 59:21. More than Judaism's
"earthly things" (religious tradition) is needed for salvation.
- 10 Jews knew all about idea of rebirth; converts to Judaism were regarded as reborn. There are references in
Jewish literature (1st C AD) to proselytes admitted to the Jewish religion being described as "like children
newly born". Many Greek religions had idea of a god suffering, dying and rising, and of worshippers aiming to
become one with the god so that passed through the god’s suffering and shared in the god’s triumph and divine
life in a union called “twice born”. Jewish writings of this period speak of a cleansing of the righteous by the
Holy Spirit. So as a teacher who claimed "to know" (v 2) he should have understood as “from above” ie
through the Spirit. Should at least not have been so surprised. Should have understood earthly things, which are
part of Jewish tradition: since he cannot, how can he hope to understand the heavenly things to be revealed by
Jesus?
- Encourages: as a teacher of Israel (less than teacher from God) should understand all this from Jewish
tradition.
- You must abandon Jewish hope of the Kingdom and adopt Greek hope of rebirth. Christianity requires
experience of the results - hence Gospels - not discussion.
- 11 Deut 30:11-14. V 11: Changes from dialogue to monologue - “you” now all plural. (Verse 16 changes again
to meditation by author. “you” singular, but “we”).
- 12 Vv 12-21: stair-step progression. Jewish leaders not persuaded by earthly Jesus - not likely to be convinced
by heavenly Jesus speaking through Christian community (?).
- Nicodemus’ silence speaks of failure of sympathetic Jews to defend Christians from persecution by Jews.
Silence arises from recognition of cost of open discipleship. Jesus now addresses 'you' plural.
- 13 V 13 affirms that Jesus is the unique revealer of God, because he has come from God. v 14 shows how he
will do this: by being lifted up on a cross. Jesus is the revelation of God, this revelation reaching its climax
when he is lifted up=exalted on the Cross. Belief in this revelation (v 15) brings eternal life. Only Jesus, who
came down from heaven, can go up to heaven ie the Son of Man, “who exists in heaven” - omitted from many
texts - a reminder that the logos continues with God in heaven, even while He is incarnated on earth - he did
not have to "leave heaven" to come to earth - just as we can begin to have divine life here on earth. Even the
great spiritual figures such as Abraham and Moses had not seen God, and therefore cannot reveal what Jesus
will reveal. The sin of the son of dawn was to aspire to ascend to heaven (Is 14:12-13). Ascent to heaven is
possible, but only via the rebirth that can be effected by Jesus. Jesus is claiming to be more than any man (Prov
30:304).
- 14 An impressive statement of the purpose of Jesus' death on the Cross. Vv 13, 14: Son of Man; Vv 16,18: Son
of God. Moses placed or mounted an image of a serpent on high, which both symbolised and effected God's
healing of snake bites and sins of grumbling against God Num 21: 8-9; Wis 16:5-7). John uses “lift up”: same
word, hypsosen, means in Hebrew both "lift up" and "exalt": also used at Ascension, implying glorification:
Crucifixion - exaltation. Lifting up on the Cross reveals God's glory. Only when Jesus is raised up on the Cross
can the Spirit be given. Just as God healed the serpent bites for those who looked on the raised serpent image,
and saved them from human death. As God healed, but looking at the image and believing was effective, so
God heals us when we look at Jesus on the Cross and believe, and saves us from spiritual death. In this Gospel
the Crucifixion of Jesus is his glorification or exaltation. When we turn to God on Cross and believe, we find
eternal life. If we refuse the Cross, do not get the glory: no Cross, no crown. Difficult for Jews to believe in a
loving God. Synoptics include whole Crucifixion, Resurrection and Ascension in "Glorification" of Jesus. John
seems to see Jesus' raising on the Cross as his glorification.
- 15 “believes” (a) in loving God; (b) in Jesus as His Son; (c) entrusts life to Jesus. “eternal” a quality, not
duration: the sort of life Jews expected in the age to come, a kind of life that God has. Since this life would
continue forever, it is eternal - but it is its quality that is important, not its duration. Time is not its measure. It
is eschatological. This eternal life is already available on earth. Anyone who believes already has eternal life in
Christ. Not independent of Christ. Not a human achievement - gift of God.
- 16 Now God the Father receives more attention. Not clear if moved from Jesus speaking to Jesus/John
meditating. "Son of Man" only spoken by Jesus, therefore v 15 by Jesus. V 16 refers to the Crucifixion as in the
past, hence John now speaking. Famous passage: yet we do not fully accept that "God loved the world" - we
persist in our images of a judgmental God, demanding sacrifice. Jesus' words now become a monologue. Vv
16-21:, confession of faith. Parallelism. God gave his son - both as the incarnated Word on earth, and gave him
to death on the Cross. NB: the sacrifice is God's, so it cannot be a sacrifice by the incarnate Jesus in order to
propitiate God on man's behalf. The Cross is said to show us the love of the Father, not of the Son. Atonement
proceeds from the loving heart of God the Father. Not something wrung from him. God loved so that he gave,
not loved enough to give - it is God's nature to love so much. It is a love that costs. Jesus' death is first of all
revelatory, then its purpose is described: those who believe on Jesus do not perish. Jews thought of God loving
Israel, but never loving the world - very Christian idea.
- God’s love so great, He gifted His Son to whole world, to save not condemn. To be His Agent, to introduce us
and lead us to eternal life. Incarnation & Crucifixion. Salvation started with God, because of His love for
whole world, including his enemies.
- 17 V 17 repeats v 16 in negative. Paradox of love and judgement. “world” not negative here - all humans as
objects of God’s love. The only reference to “saved” in John. "Judgement" and "condemnation" same word in
Greek. Incarnation is for salvation, not condemnation. But fact of salvation implies judgement/condemnation.
But this judgement is not only in the future - it is also a present reality, and it is brought about by our own
behaviour, not an action by God.
- 18 Not just seek out those who welcome the light & discard the rest, but to open up the possibility of
preferring light to dark for all. Vv 18-19: as if Jesus already rejected by some. God is not on trial - we are: if we
are blind to God’s love, we condemn ourselves. Judgement is about freely chosen attitudes and behaviour
(both). Human actions have effects: condemnation is from within - non-belief in Jesus plus evil works in
darkness. Condemn selves by turning from the light. Judgement partially now as well as in the future. Easier
to cover up problem and refuse help than to admit and face up to it. Need to persist to help such people - don’t
expect easy results. When the Son of Man, Jesus, is lifted up, we are invited to believe in the name of the Son
of God. Although Jesus did not come to condemn, we condemn ourselves if we do not accept his invitation. So
judgement can follow the Incarnation, even though that was not God's purpose. And this judgement starts now,
in this life (just as does eternal life) - ie "realised eschatology" - the future or next life has already started in
this life. Belief in Jesus is not intellectual, but total surrender and openness to Jesus. Salvation is not an
automatic consequence of the Crucifixion: no one is saved without believing. To refuse - and continue to
refuse - to believe in "God's one and only Son" is to call down judgement on oneself.
- 19 Jn 1:4-5. Judgement means separate those who prefer the light from those who do not. The light has come
into the world, and those who prefer the darkness and do not accept Jesus the light, condemn themselves - the
verdict occurs. "Verdict" not a good translation: the Greek denotes the process of judging, not sentence of
condemnation. Not an action by God, but how the process works. People who choose the darkness shut
themselves up in it, they prefer to immerse themselves in their wrongdoing.
- 20 Jn 1:5: darkness did not overcome the light, but humans still reject it. Preferring darkness and doing evil
works are the same - there is no middle way. We "hate" the light and prefer the darkness because it prevents
our evil works being exposed, which is uncomfortable. Strife between good and evil is not tepid there is bitter
hatred between the forces of good and evil. Not a once for all decision, but a longstanding preparedness to
accept or reject God's word. Doing evil results from loving and choosing the darkness. Ongoing commitment to
good deeds is required to become more deeply involved in the light. One who practices wickedness hates the
light (not just can't see it). The light brings out what a man really is.
- 21 v V 21 repeats v 20, in affirmative, but adds the test that our works will show that we live/do the truth - Paul
and John concur. Salvation is belief in Jesus shown by deeds done in God. “Live the truth” means following
will of God as revealed in the Law. Must commit openly, or remain in the dark. Rebirth is the means of
salvation, but in responding to our new creation we will do the truth, ie our deeds are done through God, and
we will be attracted to the light which will make our deeds visible.
- Note that in emphasising being born again of water and the Spirit, Jesus has removed the importance of earthly
birth as a route to salvation: being born of a Jewish mother is not enough. Another pillar of Judaism swept
away.
- 22 Implies Jesus baptised with water; corrected by 4:2: men baptise with water only, Jesus baptises with
(water and) the Spirit.
- Judean countryside unique mention here: all other actions in Judea are in or near Jerusalem. Here it is the
ordinary Judean people.
- 23 Different locations: 2 separate baptising communities, presenting a choice.
- ‘Aenon’ means fountains; ‘Salim’ means peace, so possibly symbolic. Locations not now known, possibly
in/near Samaria.
- 24 Cf Mt 4:12; Mk 1:14. All ministry so far is before John's arrest. Synoptics know of no ministry before
arrest of John Baptist. Suggests that between the temptation of Jesus and John's arrest there was an interval
during which Jesus and John worked side by side. Chronology not important, choice between different
baptisms was - and still is. Cost of discipleship can be high, as for Baptist.
- 25 Cf Jars for purification at Cana. Some Essene-type sects had deep interest in ceremonial purifications.
Question gives John Baptist a final opportunity to witness to Jesus.
- 26 Can both replacements for Jewish purification be valid - Jesus’ and the Baptist’s? If Jesus is baptised by
John, is anyone else worthy enough to receive same baptism by John? Those baptised by John were sent to
Jesus, but not vice versa. Tradition of John’s community was that Christian baptism was rooted in baptism that
Jesus did, which derived from John’s baptism - therefore is John the true founder? But this verse states clearly
that the Baptist's immediate disciples knew what John Baptist had said about Jesus and recognised that he had
"testified about" Jesus, even if some later disciples might refuse allegiance to Jesus. And even while John
baptised, people flocked to Jesus’ baptism. ‘All’ implies universal, not just Jews. Some of John's disciples
seem affronted that Jesus should now be attracting "everyone"!
- 27 Everything we have is given by God, including one’s appointed task (Cf Jesus' reply to Pilate, 19:11). If
someone else is more successful, it is because God wishes it. Baptist’s task was to establish legitimacy of the
‘marriage’ through his witness to its consummation, ie Jesus’ coming. Refers to marriage of God to Israel, but
could also be to consummation with the Christian community as bride.
- 28 Jesus is the one to be followed, not the Baptist, who repeats that he is not the messiah. His hearers knew
that he had said this clearly, and should therefore realise that people going to Jesus was bound to happen - it
was to be expected. Jesus is the one before whom John was sent to prepare the way. "I ... am sent" is perfect
tense: John's permanent state is to be the one sent by God - that cannot be changed.
- 29 Marriage symbolism, as at Cana - very accessible to all people Is 62:4-5; Jer 2:2; Ezek 16:8; 23:4; Hos
2:19-20). ‘Best Man’ arranges wedding and presides; brings bride to groom and/or guards bridal chamber
against false lovers: opens door only when recognises groom’s voice in dark, then goes away rejoicing at
completion of his task: couple are together. Bride is Johannine community, replacing Israel as God’s people.
Competition between groom and best man would be unthinkable. Joy because Jesus has come and called
everyone to messianic banquet - ‘called’ same verb as for disciples to Cana. Like the mother of Jesus at Cana,
John Baptist is presented as an example of authentic belief, surrendering to the word of Jesus.
- These are various responses to Jesus within the world of Judaism. Israel is not excluded from salvation, belief
in always possible in Judaism.
- 30 John’s followers would be just another Jewish group on earth: they must change, as Nicodemus needed to:
Jesus witnesses to life of heaven: the messianic age must take over. John is totally open to the Word of God,
and proves it by insisting that both his and Jesus' disciples are part of the same mission - there should be no
competition. Last mention of the Baptist in this Gospel - he must disappear. The servant is never greater than
the master.
- Augustine summed up John's relationship to Jesus:-
- I listen; he is the One who speaks (3:29).
- I am enlightened; he is the light (1:6-9).
- I am the ear; he is the Word (3:29).
- 31 Again it appears that it is now Jesus (or perhaps the evangelist) speaking. This may be an isolated discourse
inserted here. V31 appears to follow naturally from v21, and vv 31-36 appear to duplicate vv 16-21. Repetition
shows importance of right relationship with the Father, also chiastic structure focusses on repeated witness by
the Baptist. Stresses difference between body and spirit. Jesus is comes from above, he does not take his origin
from the earth, he is superior to the earth, so he can speak about heaven, as noone else can. Cf v13 - He is the
only one who can do so. Human beings, from the earth, can speak only "from the earth" - as in origin. Man can
speak about heaven, but his words still originate on earth. The Baptist is from the earth, he does not come from
above. His teaching is therefore still of earthly origin. Christ is above - he is absolutely preeminent.
-
- 32 Vv 31-36: narrative summary of where we’ve got to: gathered disciples, inaugurated messianic era at Cana,
symbolically overthrown temple oppression, challenged quasi-disciple, and stated mission purpose. Rest of
Gospel just variations on these themes, repeating circuit Galilee -> Jerusalem -> Galilee. Jesus teaches what he
knows - ie absolute certainty. He speaks from what he has seen and heard in the heavenly origin he has come
from. "No one" not literally true, as next verse says. But the world, as a whole, is not interested in the truth
Jesus brings.
- 33 ‘Whoever’ literally ‘the one’: - John? Cf v 11.
- Whoever accepts (aorist: decisive act, not continuous) Jesus' words is accepting God's word - and is adding
confirmation that God is true. Not just joining the community, but proclaiming their conviction that God is true
and that Jesus is from heaven. True both in sense that truth is in god's nature, and also that God will not
mislead in witnessing to Jesus. Jesus speaks for God. Whoever affirms the following truths secures eternal
life. Contrasts help define Christian life. The issue is not receiving converts, but receiving God.. The believer
witnesses to God’s truth, not to his own ideas.
- ‘Certified’ = sealed, as in Baptism: John’s baptism is not to establish separate community, but to verify one’s
receipt of his (John’s) witness that Jesus is the Lamb of God. In Hebrew thought Spirit of God had 2 functions:
to reveal God’s truth to men, and to enable men to recognise and understand that truth.
- 34 ‘without measure’ implies perfect truth. Jesus' words are therefore divine words. Therefore to receive Jesus'
words is to receive God's words. Everything in this Gospel is about God and therefore about Jesus. The Father
gives the Spirit to the Son without limit: there is perfect communion between Jesus and God, which guarantees
the truth of Jesus' words. Jesus’ mission is to give the Spirit to all who believe - but not in ths case "without
measure", only "as Christ apportioned it" (Eph 4:7).
- 35 Love of Father for the Son - first mention. ‘Placed all things in his hands’: has sent his other self: Son is
not less than the Father, since he has been given every thing (capability) by the Father. The Son does what the
Father does. He has the same power, and hence the same nature. We may therefore trust the Son in all things.
Especially here the gift of life in the Spirit. We may come to Christ as we would to God. As a man Jesus
depends on the Father, just as we do. The Father’s love and the Father’s authority are the 2 realities which
ultimately explain the whole process of salvation: Jesus’ task is to explain and execute the Father’s decision.
- 36 ‘Eternal’ - ie of God, not ‘for ever’. Cf Jn 3:15-16. Key summary phrase: "Whoever believes in the Son has
eternal life" - and has it now, not just in the future. In believing, putting our trust in God, a decisive thing has
happened. Eternal life is the believer's already. Those not believing/obeying will not see life. Faith and conduct
are closely linked. Faith necessarily leads to action. Note present tenses: believes/disobeys on an ongoing basis.
The wrath of God needs to be understood: it is real, it is the intrinsic opposition of God's nature to all that is
evil. Anyone who persists in unbelief and disobedience must expect the wrath of God. Unless we are saved
from real peril there is no meaning in salvation. There is no place for neutrality. Not handing over to forces
independent of God, but the natural, logical consequence of turning away from God.
- This chapter about people coming to discover who Jesus is ends on note of judgement: ‘wrath’ - ie loss of
eternal life, darkness - self-inflicted - during our time on earth, rather than judgement by God on last day.
Results from disobedience, not from disbelieving. Opposite of believing - yielding oneself to God - is
disobedience.
- Wrath is not temper, but the obverse of God’s love. Love could not offer eternal life without making rejection
possible. Man’s constant choice: life or death. Cf Deut 30:15-20. Another translation: ‘The wrath of God
abideth on him’ - not cometh to him.
- 4:1 Perhaps Jesus knew Pharisees’ concern who might be getting worried at the apparent spread of this new
cult, with many more people baptising, and Jesus attracting many more followers than the Baptist. But as yet
he had no basis for fearing the Jewish authorities, there would be Pharisees in Galilee too.
- 4:2 ‘Jesus did not baptise’ or perhaps "was not in the habit of baptising": probably a later comment by
community: disciples baptised as agents of Jesus - ‘whoever receives mine receives me’ Jn 13:20. Aquinas:
Jesus baptised through his disciples. Jesus cleansed - his disciples supplied ministry of touching the body.
Jesus not remembered for a baptising ministry, but for being the revealer of God. Christian baptism requires
both water and the Word. Jesus' disciples baptised with water only, continuing work of John Baptist - could not
baptise with the Spirit until after Crucifixion.
- 4:3 Left Judea to keep clear of the Pharisees - giving a reason for going via Samaria, although from Jerusalem
the Jordan Valley would be an easier route. But Jesus had to go via Samaria - part of God's plan required this.
"Left" may also include "abandon" - Greek word is unusual for leaving a place.
- Notes/Questions
- Questions: What do we think is “not possible” but which appears to be God’s call to us? What are we called to
“die to”, to be born again? What part of my life do I protect by not speaking openly about the Gospel?
- Sadducees: reactionary; zealous defenders of status quo; God in temple/synagogue; exclusive authority of
Torah, interpreted by priestly elite; finality of earthly reality - wealth, land ownership. After temple destroyed
in AD 70, Sadduccees became irrelevant.
- Pharisees: liberal; best people, brotherhood; bring religious practice into home & field, therefore to women;
God in text: oral Torah, interpreted by rabbis into Talmud; resurrection from dead. After AD 70 became central
bearers of Jewish tradition - and hence main opponents of early Christians. No interest in Temple, therefore not
affected by its cleansing.