John 3
Jesus Teaches Nicodemus 1–10
The Son of Man Must Be Lifted Up 11–15
For God So Loved the World 16–21
Jesus and John the Baptist Baptize 22–26
John the Baptist Testifies to Jesus’ Supremacy 27–30
The Superiority of the One from Heaven 31–36
Bible text: King James Version (1769 Blayney text) · Public domain
Study Notes for John 3
Verse 1
a ruler of the Jews — Archon, a first in rank; he is a Pharisee, and the officers later ask, 'Have any of the rulers or of the Pharisees believed on him?' (John 7:48). John shows him in three scenes: here, in defence of a hearing for Christ (John 7:50–51), and bringing 'myrrh and aloes' for the burial (John 19:39).
Verse 2
these miracles — Semeion, a sign, John's word for the works that point beyond themselves; at the Passover, 'many believed in his name, when they saw the miracles which he did' (John 2:23). Nicodemus reasons from them, 'except God be with him', as the healed man argues in John 9:33. The visit 'by night' is recalled in John 7:50 and 19:39.
Verse 3
born again — Anothen means 'from above' as well as 'again': the KJV has 'from above' in v.31 and John 19:11, 'again' here, in v.7 and in Gal 4:9. Gennao is to beget or bear, so the birth is from God (1 John 5:1). 'See' the kingdom here becomes 'enter' it in v.5.
Verse 4
when he is old — Geron, an aged man, used only here in the New Testament. Nicodemus hears anothen as 'again' and asks about 'the second time' (deuteros) in the womb; the answer in v.6 is that 'which is born of the flesh is flesh'. The woman at the well likewise takes 'living water' literally (John 4:11).
Verse 5
born of water and of the Spirit — Ezek 36:25–27 joins the two: 'Then will I sprinkle clean water upon you' and 'I will put my spirit within you'. Titus 3:5 pairs 'the washing of regeneration' with 'renewing of the Holy Ghost'. Readers differ on whether the water points to baptism or to the cleansing promised in Ezekiel.
Verse 8
The wind bloweth where it listeth — Pneuma is both wind and Spirit; this is the only place the KJV renders it 'wind', and it is 'Spirit' in vv.5–6 and at the end of this verse. Thelo, 'listeth', is to will. The origin and course of the wind are unseen, as 'the way of the spirit' is in Eccl 11:5; so 'is every one that is born of the Spirit'.
Verse 10
a master of Israel — Didaskalos, teacher, the title Nicodemus gave Jesus in v.2. The question 'knowest not these things?' rests on promises Israel's Scriptures already held: clean water and a new spirit (Ezek 36:25–27), and the law put 'in their inward parts' and written 'in their hearts' (Jer 31:33).
Verse 11
ye receive not our witness — Martyria, witness, a court word that runs through the chapter: 'no man receiveth his testimony' (v.32), 'He that hath received his testimony' (v.33). What he speaks he has seen, as in 'I speak that which I have seen with my Father' (John 8:38).
Verse 12
earthly things … heavenly things — Epigeios is 'on the earth' and epouranios 'above the sky'; the second occurs only here in John's Gospel. The new birth is a work on earth, seen like wind in its effects (v.8). The heavenly things follow in vv.13–16: the Son of man who came down, is lifted up, and is given.
Verse 13
no man hath ascended up to heaven — Prov 30:4 asks, 'Who hath ascended up into heaven, or descended?' The Son of man is the one who 'came down' (katabaino), as he says in John 6:38. 'Which is in heaven' is present tense, as the Son 'which is in the bosom of the Father' (John 1:18).
Verse 14
as Moses lifted up the serpent — The bronze serpent was set 'upon a pole', and 'when he beheld the serpent of brass, he lived' (Num 21:9). Hupsoo, 'lifted up', is the verb John uses of the cross: 'if I be lifted up from the earth' (John 12:32), 'signifying what death he should die' (John 12:33). 'Must' (dei) marks the necessity.
Verse 16
God so loved the world — Houtos, 'so', means 'in this way', and the verse names the way: 'he gave his only begotten Son'. Monogenes, only-born, is the word of John 1:14, 1:18 and 1 John 4:9. The adjective aionios is 'eternal' in v.15 and 'everlasting' here and in v.36; its opposite is 'perish' (apollumi).
Verse 17
to condemn the world — Krino, to judge, the root of 'condemned' in v.18 and of 'condemnation' (krisis) in v.19. The Son's coming had a saving purpose: 'I came not to judge the world, but to save the world' (John 12:47). 'Sent' (apostello) is also the verb of 'he whom God hath sent' in v.34.
Verse 18
condemned already — Krino is here in the perfect tense: the verdict has been given and stands. The believer 'is not condemned', as in John 5:24: 'shall not come into condemnation, but is passed from death unto life.' The charge is not believing 'in the name of the only begotten Son of God' (monogenes, as in v.16).
Verse 19
men loved darkness — Agapao, the verb of God's love for the world in v.16. Phos, light, is Christ's own title, 'I am the light of the world' (John 8:12), and 'cometh into the world' echoes John 1:9. 'Condemnation' here is krisis, judgment: it consists in what men did with the light.
Verse 21
he that doeth truth — Truth is done as well as known: 'we lie, and do not the truth' (1 John 1:6). The 'deeds' (erga) that were 'evil' in v.19 and feared exposure in v.20 are here 'wrought' (ergazomai) 'in God', and come into the light so that they 'may be made manifest'.
Verse 22
he tarried with them, and baptized — Diatribo, to spend time; both verbs are imperfect, a continuing practice. John 4:2 adds that 'Jesus himself baptized not, but his disciples'. Jesus has come from Jerusalem (John 2:23) 'into the land of Judaea', beyond the city.
Verse 23
Aenon near to Salim — Ainon, from the Hebrew word for a spring. John is 'also' baptizing, so the two ministries overlap (v.22). Earlier he baptized 'in Bethabara beyond Jordan' (John 1:28), which v.26 recalls as the place where Jesus 'was with' him.
Verse 24
not yet cast into prison — Mark 1:14 begins the Galilean ministry 'after that John was put in prison', and Luke 3:19–20 records Herod's act, 'he shut up John in prison'. This verse sets vv.22–36 earlier, when both were baptizing.
Verse 25
about purifying — Katharismos, cleansing; it is the word of the water jars at Cana, 'the purifying of the Jews' (John 2:6), and of the offering for a cleansed leper (Mark 1:44). The 'question' (zetesis) is carried to John in v.26 as a complaint that Jesus 'baptizeth, and all men come to him'.
Verse 26
to whom thou barest witness — The witness is John's 'Behold the Lamb of God' at Bethabara (John 1:28–34). 'Rabbi' is the title Nicodemus used of Christ in v.2. 'All men come to him' stands beside the later 'no man receiveth his testimony' (v.32).
Verse 27
except it be given him from heaven — Didomi, to give, is the verb of the Father's gifts to the Son: 'giveth not the Spirit by measure' (v.34) and 'hath given all things into his hand' (v.35). The principle is stated of every man: 'what hast thou that thou didst not receive?' (1 Cor 4:7).
Verse 28
I am sent before him — John's confession in John 1:20, 'I am not the Christ'. 'Am sent' is apostello in the perfect tense: sent, and still under that commission. He is the messenger of Mal 3:1, 'he shall prepare the way before me', and the voice of Isa 40:3, which John applies to himself in John 1:23.
Verse 29
the friend of the bridegroom — Philos, a friend; he 'standeth and heareth', and 'rejoiceth greatly' (literally chara chairei, 'with joy rejoices') at the voice. The Lord as bridegroom of his people is in Isa 62:5, and Christ takes the title for himself (Matt 9:15). John's joy 'is fulfilled' (pleroo, perfect), as Christ wished for his own in John 15:11.
Verse 30
He must increase, but I must decrease — Dei, 'must', is the necessity of v.14, 'must the Son of man be lifted up'. Elattoo, to make less, is the word rendered 'made … lower' in Heb 2:7, 9, where Ps 8 is read of Christ. John has finished his task of going 'before him' (v.28).
Verse 31
he that cometh from above — Anothen, the word of v.3, here 'from above'; the contrast is 'of the earth' (ge), as in 'Ye are from beneath; I am from above' (John 8:23). The clause is restated as 'he that cometh from heaven', the one who 'came down from heaven' (v.13), and he is 'above all' (epano).
Verse 32
what he hath seen and heard — The pair of v.11, 'testify that we have seen'; 'seen' is perfect tense. The Son reports what he has heard from the Father: 'I speak to the world those things which I have heard of him' (John 8:26). 'No man receiveth' is the other side of 'all men come' in v.26; v.33 names the one who does.
Verse 33
hath set to his seal — Sphragizo, to stamp with a signet, to authenticate. The one who receives the testimony attests by it 'that God is true' (alethes). Of the Son it is said, 'for him hath God the Father sealed' (John 6:27), and 'he that sent me is true' (John 8:26).
Verse 34
the Spirit by measure — Metron, a measure; in Eph 4:7 grace is given to each 'according to the measure of the gift of Christ'. The Son is given the Spirit without that limit: John 'saw the Spirit descending from heaven like a dove, and it abode upon him' (John 1:32). 'Sent' is the verb of v.17.
Verse 35
into his hand — 'Hath given' is a perfect: the gift is made and stands. It is repeated in 'the Father had given all things into his hands' (John 13:3) and 'All power is given unto me in heaven and in earth' (Matt 28:18). 'Loveth' is agapao, the verb of v.16, where the love is for the world.
Verse 36
the wrath of God abideth on him — Meno, to remain: the wrath already rests, as 'condemned already' in v.18. The believer 'hath' everlasting life, in the present tense (John 5:24). 'Believeth not' is apeitheo, to refuse to be persuaded, rendered 'obey not' in 1 Pet 4:17 and 'do not obey' in Rom 2:8.