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. Nicodemus appears here and in
John 7, and he is listed in John , and only in the Gospel of John, as helping
Joseph of Arimathea to
bury Jesus. On account of Jesus' "miraculous signs", Nicodemus and others ("we" in ) have recognized that Jesus is "a teacher come from
God". The reference to "signs" picks up a theme established in
chapter 2. 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", 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". 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". The translators of the English Standard Version argue that "the Greek is purposely ambiguous". 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!" reflects an understanding that Jesus is speaking of a second birth.
Verse 5 :
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. Spurgeon speaks of the expression "Verily, verily" as "the peculiar
idiom of our Lord Jesus Christ". 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."
Verse 7 Theologian
Donald Guthrie states that this verse gives emphasis to "the imperative character of the new birth", with "nothing optional about it'".
Verse 13 :
"No one has ascended into heaven except he who descended from heaven, the Son of Man." This verse addresses a question posed by
Agur, the collector and compiler of a group of proverbs found in
Proverbs 30. 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?" 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?" • "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).
Verse 15 Belief in the Son of Man results in eternal life. This will be followed by a statement that belief in the Son of God results in eternal life. 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's Gospel, during Jesus' trial, he does more openly and explicitly identify himself with both of these titles, which ultimately leads to His conviction and crucifixion."
Verse 16 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. Many do not 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.
Verse 17 "Although John 3:16 famously declares that one is saved by believing in the Son, the subsequent verses, particularly John 3:17, while Sproul discusses the necessity of divine intervention to alter the human preference for darkness due to inherent sinfulness. 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 "John 3:18–21 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." == Jesus baptizes (verses 22–24)==