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John 3

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This article is about the chapter of the Gospel of John. For people named John 3, see John III.
John 3
John 3:14–18 on the recto side in Papyrus 63 (c. AD 500)
BookGospel of John
CategoryGospel
Christian Bible partNew Testament
Order in the Christian part4

John 3 is the third chapter of the Gospel of John in the New Testament of the Christian Bible. It deals with Jesus' conversation with Nicodemus, one of the Jewish pharisees, and John the Baptist's continued testimony regarding Jesus. Baptist preacher Charles Spurgeon said of this chapter that it is the one he would choose "to read to a dying man who did not know the gospel, [as] the most suitable one for such an occasion".[1]

Text

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The original text was written in Koine Greek. This chapter is divided into 36 verses. Some early manuscripts containing the text of this chapter are:

Discourse with Nicodemus (3:1-21)

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Main article: Christ's discourse with Nicodemus
Jesus talking to Nicodemus, depicted by William Hole

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

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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]

Verse 7

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Main article: John 3:7 (sign)

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

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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

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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]

This verse alludes to Numbers 21:5–9 (see also Nehushtan).[17]

  • "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

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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]

Verse 16

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Main article: John 3:16

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

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"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

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"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)

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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

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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]
See also: Divine retribution § New Testament

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

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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.

See also

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References

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  1. ^ a b Charles Spurgeon in the sermon Jesus Christ's Idiom, quoted by David Guzik in Guzik Bible Commentary on John 3, accessed 12 February 2016
  2. ^ Aland, Kurt; Aland, Barbara (1995). The Text of the New Testament: An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism. Erroll F. Rhodes (trans.). Grand Rapids: William B. Eerdmans Publishing Company. p. 100. ISBN 978-0-8028-4098-1.
  3. ^ The word σημεια, sēmeia, is thus translated at John 3:2 in the Common English Bible
  4. ^ a b Joseph Benson, Benson Commentary on John 3, accessed 11 February 2016
  5. ^ Matthew Poole's Commentary on John 3, accessed 11 February 2016
  6. ^ All variants taken from BibleGateway.com
  7. ^ John 3:4
  8. ^ John 3:5: King James Version
  9. ^ John 3:5: 1881 Westcott-Hort New Testament
  10. ^ John 3:5–6: New International Version
  11. ^ John 3:7: KJV
  12. ^ Guthrie 1994, p. 1031.
  13. ^ KJV
  14. ^ KJV
  15. ^ KJV
  16. ^ John 3:14 KJV
  17. ^ Note [c] on John 3:14 in NET Bible
  18. ^ Note [d] on John 3:14 in NET Bible
  19. ^ John 3:15 KJV
  20. ^ KJV
  21. ^ KJV
  22. ^ KJV
  23. ^ John 3:16 KJV
  24. ^ {{citation}}: Empty citation (help)
  25. ^ KJV
  26. ^ {('Desiring God: Meditations of a Christian Hedonist' by John Piper)}
  27. ^ {('The Holiness of God' by R.C. Sproul)}
  28. ^ KJV
  29. ^ KJV
  30. ^ St. Augustine, Confessions [full citation needed]
  31. ^ Barnes, A., Barnes' Notes on John 3, accessed 3 May 2019
  32. ^ Meyer, H. A. W. (1880), Meyer's NT Commentary on John 3, translated from the German sixth edition, accessed 3 May 2017
  33. ^ John 3:22
  34. ^ "The Mandaeans: True descendents of ancient Babylonians". Nineveh.com. Archived from the original on 2011-01-09. Retrieved 2011-12-17.
  35. ^ John 3:36:NKJV: New King James Version
  36. ^ Matthew 3:8: NKJV

Sources

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Further reading

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Wikimedia Commons has media related to Gospel of John - Chapter 3.
Preceded by
John 2 		Chapters of the Bible
Gospel of John 		Succeeded by
John 4
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