John 3 Verses 1 to 15 You Must Be Born Again

John 3 Verses 1 to 15 You Must Be Born Again October 26,2025

Making Disciples Lesson 4 Class Presentation Notes AAAAA

Background Scriptures:

John 1:12–13 (NASB95)

12     But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

13     who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

1 John 2:3–6 (NASB95)

   3     By this we know that we have come to know Him, if we keep His commandments.

   4     The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him;

   5     but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him:

   6     the one who says he abides in Him ought himself to walk in the same manner as He walked.

John 3:14–16 (NASB95)

14     “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;

15     so that whoever believes will in Him have eternal life.

16     “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

John 5:10–12 (NASB95)

10     So the Jews were saying to the man who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.”

11     But he answered them, “He who made me well was the one who said to me, ‘Pick up your pallet and walk.’ ”

Application:

· This passage calls Christians to examine their spiritual lives and encourages those struggling with doubt or despair by assuring them that new life and transformation are possible through faith in Christ.

· Christ is the focal point of rebirth, as He provides the means through His sacrifice and resurrection for believers to be born again and attain eternal life, fulfilling the Old Testament prophecies of a new covenant.

Big Idea:

· Embracing being born again transforms lives, restoring hope and purpose through faith in Jesus Christ.  The lesson teaches that spiritual rebirth is not just an option but a necessity for entering an eternal relationship with God, highlighting the impossibility of salvation through human effort alone.

Create Interest:

· Let us direct our attention to one of the most well-known chapters in the entire Bible. It is the story of a man who has everything but really has nothing truly meaningful. He is famous, popular, respected, wealthy, yet he is empty inside and dissatisfied with life. He is searching for answers to the longing in his heart and he finds himself at Jesus’ door looking for light in the darkness.

o He is a teacher who is coming to be taught.[1]

Lesson in Historical Context:

· There can be little doubt that this section in John’s Gospel is the most renowned in all of Scripture, with verse 16 serving as the most familiar single verse in all the Bible. There is good reason for this, for John 3:16 presents the clearest, simplest statement of the good news Christ came to bring to the world. What is that good news? First, that God loves you. Second, that God’s love was so great that He sent His only Son to tell the world about God’s love. Third, that anyone who will believe in God’s Son will never die but will live forever with God. Belief, of course, means far more than mere intellectual assent. Rather, it means placing one’s life and trust in complete surrender to the one in whom you believe.[2]

Bible Study:

Nicodemus' New Inquiry

John 3:1–3 (NASB95)

   1     Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews;

   2     this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.”

   3     Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”

· Vs. 1: John is the only Gospel that mentioned Nicodemus. Tenney identified Nicodemus as “a secret disciple whose faith grew slowly”. He was an influential Pharisee and member of the Sanhedrin who showed interest in Jesus’ teaching and possibly became a believer.[3]

· For the most part we see Jesus surrounded by the ordinary people, but here we see him in contact with one of the aristocracy of Jerusalem. There are certain things that we know about Nicodemus.

o Nicodemus must have been wealthy. When Jesus died Nicodemus brought for his body “a mixture of myrrh and aloes about a hundred-pound weight” (John 19:39), and only a wealthy man could have brought that.

o Nicodemus was a Pharisee. In many ways the Pharisees were the best people in the whole country. There were never more than 6,000 of them; they were what was known as a chaburah, or brotherhood. They entered this brotherhood by taking a pledge in front of three witnesses that they would spend all their lives observing every detail of the scribal law.

· What exactly did that mean?

o To the Jew the Law was the most sacred thing in all the world. The Law was the first five books of the Old Testament. They believed it to be the perfect word of God. To add one word to it or to take one word away from it was a deadly sin.

o Now if the Law is the perfect and the complete word of God, that must mean that it contained everything a man need know for the living of a good life, if not explicitly, then implicitly. If it was not there in so many words, it must be possible to deduce it.

o The Law as it stood consisted of great, wide, noble principles which a man had to work out for himself. But for the later Jews that was not enough. They said: “The Law is complete; it contains everything necessary for the living of a good life; therefore, in the Law there must be a regulation to govern every possible incident in every possible moment for every possible man.”

§ So, they set out to extract from the great principles of the law an infinite number of rules and regulations to govern every conceivable situation in life. In other words, they changed the law of the great principles into the legalism of by-laws and regulations.[4]

§ Note for interest: The Legal Corpora in the Hebrew Bible Legal material in the Pentateuch is concentrated in several distinct sections. Jewish tradition identifies 613 laws in the Torah, interwoven with the other narrative material.

· Vs. 2: “this man came to Jesus by night and said to Him” highlights the curiosity and spiritual hunger of Nicodemus, a respected Pharisee.

· Put yourself in Nicodemus’ sandals. He didn’t know he was talking with the Son of God. He had simply heard that the thirty-year-old Carpenter who had raised a ruckus in the temple was now performing miracles the like of which he had never seen. Nicodemus felt he had to meet this Man.[5]

o Not all the Pharisees were hypocrites (as one may infer from Jesus’ comments recorded in Matt. 23), and evidence indicates that Nicodemus was deeply sincere in his quest for truth.

o He came to Jesus by night, not because he was afraid of being seen, but most likely because he wanted to have a quiet uninterrupted conversation with the new Teacher “come from God.”

o The fact that Nicodemus used the plural pronoun “we,” and Jesus responded with the plural “ye” (John 3:7) may indicate that Nicodemus was representing the religious leaders. He was a man of high moral character, deep religious hunger, and yet profound spiritual blindness.

Thoughts to Soak on:

· This encounter shows that regardless of one’s status or knowledge, spiritual rebirth is universally essential. The concept of being "born again" signifies a radical transformation that only begins with faith in Christ.

o Consider seeking deeper understanding and humility in your spiritual journey, just as Nicodemus sought Jesus out.

§ He found that a new life awaits those who dare to seek and be open to Jesus' teachings.

· Vs. 3: “Jesus answered and said to him”: His answer does not appear to be immediately connected with Nicodemus’ statement. However, the Lord knew what was in the Pharisees’ hearts, that they were wondering “when the kingdom of God should come” (Luke 17:20). Their land was under the jurisdiction of Rome, the fourth beast of Daniel 7, a nation hated by the Jews. To regain possession of their land would be equivalent to the kingdom of God. Both politically and religiously, their concept of the kingdom of God had no connection with God’s thoughts concerning His kingdom. For His kingdom would be characterized by divine rule in the hearts and lives of His people.

o This kingdom comprised the moral rule and authority of God (Rom 14:17; 1 Cor 6:9–11; Eph 5:5). It was (and is) not with observation (Luke 17:20), though the three apostles were privileged to “see the kingdom of God” (Luke 9:27) when the Lord was transfigured before them.

o The kingdom will be seen with outward display when the Lord reigns in glory and will be extended to eternity (1 Cor 15:24). The immediate reference to the kingdom in the Lord’s answer is to the moral life of a believer now, though we recognize that this verse is often used in an evangelistic sense as extending to the future.

o The subject of the future comes later in the Lord’s discourse (vv. 15–17).[6]

· We should note the connection between John 2:23–25 and 3:1. Nicodemus was initially attracted to Jesus because of the miracles He did. He wanted to know more about Jesus and the doctrines that He taught. Nicodemus himself was “the teacher of the Jews” (John 3:10,literal translation) and he had great respect for the Teacher from Galilee.

· Our Lord began with that which was familiar, birth being a universal experience. The word translated “again” also means “from above.” Though all human beings have experienced natural birth on earth, if they expect to go to heaven, they must experience a supernatural spiritual birth from above.

Thoughts to Soak on:

· Once again, we meet with the blindness of sinners: this well-educated religious leader, Nicodemus, did not understand what the Savior was talking about! Jesus was speaking about a spiritual birth, but Nicodemus thought only of a physical birth.

· The situation is no different today. When you talk with people about being born again, they often begin to discuss their family’s religious heritage, their church membership, religious ceremonies, and so on.[7]

New Life in the Spirit

John 3:4–8 (NASB95)

   4     Nicodemus *said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?”

   5     Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.

   6     “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

   7     “Do not be amazed that I said to you, ‘You must be born again.’

   8     “The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”

· Vs. 4:  Nicodemus’ questions reflect more than simply his misunderstanding of Jesus’ declaration. It could be that he understood too well! How could he believe that a man when he is old could be transformed into a new creature?

o It might even reflect his own feeling of lostness in the night of sin and death, where not even the highest form of religion had been able to bring light and life. Inadequate and false indeed is that religion which does not transform a man even as a birth anew!

· Vs. 5: Jesus’ response to Nicodemus’ questions at once fortifies His earlier declaration and sums up in one pregnant statement the whole plan of redemption for man. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. The word here translated a manis the indefinite pronoun tis and could well read, “any man.” It is true for any man, not just Nicodemus.  Verification is found in…………………..

o 1 Tim 2:3–6 “This is good and acceptable in the sight of God our Savior, who desires allmen to be saved and to come to the knowledge of the truth. For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time.”

· But why the shift from born anew to born of water and of the Spirit? A quick look at the use of the word waterin its contexts (1:33; 2:6–7; 4:6–7; 5:2–3; 7:38–39) discloses that in this Gospel it is a symbol of the old order of the Law with its ritual of baptisms, purifications, and cleansings.

· One must keep in mind that (1) Jesus declared He came to fulfill and not to destroy the Law (Matt. 5:17); (2) in each of these instances referred to above, the order represented by water was not destroyed—e.g., the six water jars were not broken but filled; (3) in each, water is set in context with a new order—e.g., Spirit (1:33), the new wine (2:10), “a well of water springing up into everlasting life” (4:14), wholeness (5:9), Spirit (7:39); (4) in this instance (3:10) He was talking to “the teacher of Israel” (ASV). In view of this it is easy to understand why He said born of water and of the Spirit.

o  It is as though He said: “Nicodemus, begin where you are. But fulfillment, life, the solving of your innermost problem will come only with birth from above, the birth of the Spirit!”

§ Compare 3:5with 19:34 and 1 John 5:6–8.

· Vs. 6:  That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Like produces like. The old order could produce only the old life. Darkness begets darkness. The Law, which is for the lawless, cannot give birth to the good life.

o  If one is to have life, the source must be the Spirit. The preposition used in this last clause is most graphic. A literal translation would read, “That which is born out of the Spirit is spirit.”

· Vs. 7-8:  The argument by analogy here is particularly potent because it is based on a play on the word pneuma, which means both “wind” and “spirit.” The fact of wind no one can deny; its behavior—whence and whither—no one, not even the teacher, fully knows. There is an element of mystery. The laws which govern the motion of the winds are even yet but partially discovered; but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to will probably ever be a mystery to us: So it is of the operation of the Holy Ghost in the new birth.[8]

o So why should one be “stopped” by the element of mystery in the new birth? “The great mystery of religion is not the punishment, but the forgiveness of sin: not the natural permanence of character, but spiritual regeneration.”[9]

Thoughts to Soak On:

· When Christians discuss the ‘new birth’, the ‘second birth’ or the ‘birth from above’, they often forget this. Some people experience their entry into Christian faithas a huge, tumultuous event, with a dramatic build-up, a painful moment of decision and then tidal waves of relief, joy, exhilaration, forgiveness and love. They are then easily tempted—and there are movements of thought within Western culture which make this temptation all the more powerful—to think that this moment itself is the center of what it means to be a Christian, as though what God wanted was simply to give people a single wonderful spiritual experience, to be remembered ever afterwards with a warm glow.

· But that’s a bit like someone framing their birth certificate, hanging it on the wall, and insisting on showing it to everyone who comes into the house. What matters for most purposes is not that once upon a time you were born—though of course sometimes it matters that you can prove when and where you were born. What matters is that you are alive now, and that your present life, day by day and moment by moment, is showing evidence of health and strength and purpose. Physical birth is often painful and difficult, for the baby as well as for the mother. But you don’t spend your life talking about what a difficult birth you had, unless for some tragic reason it has left you with medical problems. You get on with being the person you now are.[10]

· True transformation transcends physical limitations and is possible through the power of the Holy Spirit, instilling a new identity and purpose in believers.

New Understanding Through Faith

John 3:9–12 (NASB95)

   9     Nicodemus said to Him, “How can these things be?”

10     Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things?

11     “Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony.

12     “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?

· Vs. 9-10: Nicodemus was from one of the strictest religious groups in the whole of Israel. Jesus describes him as ‘the teacher of Israel’ (literal translation of v. 10). He was considered to be one of the wisest religious men in Judaism. He knew his Bible better than anyone. But he didn’t get it. What was confusing Nicodemus was this teacher called Jesus. Some people had started to wonder whether he was the promised Messiah—the one who would lead Israel into a new age of power and wealth. And now Nicodemus had the opportunity to observe this Jesus first-hand. Although Jesus had been operating out of the northern region called Galilee, he had come south for the Passover and was staying in Jerusalem. And what Nicodemus witnessed there suggested to him that this Jesus might indeed be the real article.

o You can see where his questions are going. ‘Rabbi, there’s something very special about you. You must be from God because of the signs and miracles that we have witnessed. But if you are the Messiah, where’s this kingdom that God promised? I don’t get it.’

· But as Jesus makes clear, the problem is of his own making. Although he is the top teacher of the Scriptures in his country, Nicodemus hasn’t understood what those Scriptures have been saying. So, in his answer, Jesus refers back to amazing promises made in Ezekiel (36:25–27; 37:9–10) about the new kingdom that God would bring about for his people.

· Vs. 11-12: This is why Nicodemus doesn’t get it. Nicodemus is only able to think of God’s kingdom in terms of political parties that will rule, wealth you can count, and religion that is performed, whereas Jesus is saying to Nicodemus, ‘Don’t you get it?

· God’s kingdom is a spiritual kingdom. It’s not to do with outward performance, it’s to do with an inward change. The place where God must rule is not primarily from palaces and parliaments, it’s primarily in the heart and soul, because the problem is not occupying armies, it’s occupying sin. So, Nicodemus, if you want to be part of God’s kingdom, if you want your sin removed, you must be born again. God himself must change you from the inside. God himself must give you a new beginning.

o So what, Nicodemus, if you know your Bible backwards—that’s not going to bring about the change on the inside that is essential—you must be born again.’[11]

· Let’s give Nicodemus credit. While many rejected Jesus outright, Nicodemus tried to understand Jesus’ message and wrestled with the issue of His identity. The smooth-talking statesman had become a stammering pupil. On the surface, his problem appeared to be lack of understanding, but Jesus dug deep to find the real source of his struggle. Note the progression:

o “[You] … do not understand …” (3:10),

o “you do not accept …” (3:11),

o “how will you believe …?” (3:12).

· First, Jesus was doubtful that spiritual matters would be so foreign to the mind of Israel’s leading spiritual teacher. If the shepherd is blind, the flock is doomed!

· Second, the real struggle for Nicodemus and the people he represented was their refusal to affirm the truth of eyewitness testimony. In the ancient world, there was no stronger evidence than the corroborating testimony of multiple witnesses.[12]

Thoughts to soak on:

· Jesus’ response points to the limitations of human wisdom without divine revelation. Trust in God even when they cannot fully comprehend His ways, emphasizes faith as a necessary aspect of new birth. This reliance on divine wisdom rather than human understanding is central to embracing the new life Christ offers.

New Life Through Christ

John 3:13–15 (NASB95)

13     “No one has ascended into heaven, but He who descended from heaven: the Son of Man.

14     “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;

15     so that whoever believes will in Him have eternal life.

· Vs. 13:  Jesus acknowledged that spiritual realities are more difficult to believe than truths that can be perceived with the senses; nevertheless, the heart of the matter is credibility. Who are you going to trust?

o Jesus claimed to be an eyewitness to heavenly truths, having seen what physical eyes cannot see. A mere human cannot physically ascend to heaven to witness spiritual realities, but God can descend physically to testify to humanity. Not only canGod come to earth as a man, He didcome to earth as a man. That is why Jesus used the familiar Old Testament idiom “Son of Man” to refer to Himself.

o Jesus, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation.[13]

· Vs. 14-15:  Having come down from heaven, Jesus, the Son of Man, will be lifted up again, but in a paradoxical way: Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up.

o The allusion is to Numbers 21:4–9, which records an incident in the wilderness experience of Israel when the people turned against Moses and God. The Lord sent venomous snakes which bit the people so that many died. Those remaining alive confessed their sin to Moses and implored him to intercede for them. When Moses prayed, the Lord told him, ‘Make a symbolic snake and put it up on a pole; anyone who is bitten can look at it and live’ (Num. 21:8).

· As Moses lifted up the man-made snake, so Jesus will be lifted up. The verb ‘to lift up’ (hypsoō) is used five times in the Fourth Gospel (3:14 [2×]; 8:28; 12:32, 34), and in every case it is used as an allusion to Jesus’ crucifixion. As the lifting up of the snake in the desert was God’s provision for salvation from physical death for rebellious Israelites, so too the lifting up of the Son of Man (his crucifixion) will be God’s provision for salvation from eternal death for people from all nations, so that everyone who believes in him may have eternal life. The Israelites bitten by venomous snakes had to believe in God’s provision and look to the snake to live.

· God has provided salvation from the consequences of sin for all peoples by the death of his Son, and those who put their faith in Jesus will have eternal life.

o In 3:14–15, then, Jesus answers Nicodemus’ question ‘How can a man be born when he is old?’ The answer is, by believing in Jesus one is born again (cf. 1:13) and receives eternal life.[14]

Thoughts to soak on:

· Focus on the profound truth Jesus shares about His unique authority and mission, culminating in His crucifixion and promise of eternal life for those who believe.

· Through His death and resurrection, Jesus becomes the pathway to new life. This invitation to believe is extended to everyone, offering hope and purpose.

· We are encouraged to embrace this gift of salvation, recognizing Jesus’ sacrifice as fundamental to the spiritual rebirth He speaks of with Nicodemus.

Illustrations:

· In the early church, the apostle Paul was transformed from a fierce persecutor of Christians to one of the greatest advocates for the faith. With a simple encounter with Jesus on the road to Damascus, he went from darkness to light, declaring, 'I am not ashamed of the gospel!' This shows how embracing being born again turns lives around, giving us purpose for something greater than ourselves.

· Imagine a caterpillar feeling small and insignificant. One day, it enters a chrysalis and undergoes a drastic transformation. When it emerges, it's a beautiful butterfly, able to soar above the treetops. In a similar way, when we embrace being born again, we shed our old selves and are transformed into something new… filled with hope and purpose in Christ, capable of rising above our past.

Applications

· In the workplace, you may find yourself feeling drained or unfulfilled by your job. Embracing the concept of being born again reminds us that our work has eternal value when done for Christ. This week, set specific goals for how you can act with integrity and serve your coworkers. Volunteer to help a colleague in need or bring encouragement into the break room by sharing inspirational quotes or scriptures. Show love and grace despite challenges, transforming your environment by modeling the hope and purpose that being born again provides.

· If engaging in public life feels overwhelming due to negativity and conflict around you, let the idea of being born again remind you of your new identity. Participate in community events or local service projects that align with your values and showcase Christian love. Make it a point this week to meet a new person at a community function. Share your story of faith and how it has transformed your perspective to be new person serving God as He directs. Your authentic connection can shine a light of hope and purpose, encouraging others to seek that same refreshing change in their lives.

· If you're feeling disheartened in your personal life, the promise of being born again offers restoration. Consider dedicating time each evening to praying and reading Scripture together with your spouse or family or alone if that is your status. Make it a safe space where each person can express their challenges and victories. This practice not only deepens your relationships but also allows everyone to experience the hope and purpose found in faith. As you engage with Scripture, apply lessons learned to everyday issues, thus nurturing an environment ripe for transformation and renewal.

· Struggling with workplace relationships can dampen your spirit. Remember that as someone who is born again, you carry the spirit of Christ with you. This week, take a moment to pray for those colleagues you find difficult to work with. Ask God to give you compassion and insight. Then, approach them with kindness and a sincere desire to understand their viewpoint. Small gestures—like bringing coffee or recognizing their efforts—can break down walls. As you embody Christ's love in your interactions, you will not only transform your work environment but also inspire hope in others.

Shalom, Shalom

[1]Rod Mattoon, Treasures from John, vol. 1, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2005), 81.

[2]James Emery White, “John,”in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 468–469.

[3]Kelly Adair Seely, “Nicodemus,”in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016).

[4]William Barclay, ed., The Gospel of John, vol. 1, The Daily Study Bible Series (Philadelphia, PA: The Westminster John Knox Press, 1975), 120–122.

[5]Jon Courson, Jon Courson’s Application Commentary(Nashville, TN: Thomas Nelson, 2003), 457.

[6]John Heading, John, What the Bible Teaches (John Ritchie Ltd., 2000), 56.

[7]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 294–295.

[8]Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 131.

[9]Joseph H. Mayfield, “The Gospel according to John,” in John, Acts, Beacon Bible Commentary (Beacon Hill Press, 1965), Jn 3:4–8.

[10]Tom Wright, John for Everyone, Part 1: Chapters 1-10(London: Society for Promoting Christian Knowledge, 2004), 28–29.

[11]Andrew Paterson, Opening Up John’s Gospel, Opening Up Commentary (Leominster: Day One Publications, 2010), 26–27.

[12]Charles R. Swindoll, John, Swindoll’s Living Insights New Testament Commentary (Tyndale House Publishers, 2018), 70–72.

[13]Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1930.

[14]Colin G. Kruse, John: An Introduction and Commentary, vol. 4, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 2003), 112–113.