John 3:1-15
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At the end of John 2, we read these words:
23 Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name. 24 But Jesus would not entrust himself to them, for he knew all people. 25 He did not need any testimony about mankind, for he knew what was in each person.
The One who knew all people and did not need any testimony about mankind is about to enter into a bunch of conversations with a bunch of different people: a fella named Nicodemus, a Samaritan woman, a Gentile official, a man at the pool of Bethesda (to name a few).
John 3 is—no doubt—one of the most famous chapters in the Bible, encompassing the most familiar verse in the Bible. We won’t get to John 3:16 this morning, but we know it’s coming (as are verses 17-18).
John 3 begins with Jesus conversing with a man named Nicodemus:
1 Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council.
We don’t know much about Nicodemus, though he’ll pop up two more times in John’s Gospel (John 7 and John 19).
Nicodemus is a common name in Greek and a lot of people have tried to identify this Nicodemus and build a backstory about him. Truth is, we don’t know who he is exactly; but we know a few things about him.
Nicodemus was a Pharisee, a leading figure among the Jewish people and a member of the ruling council. He is a distinguished teacher, likely an older man at the moment of his encounter with Jesus.
2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.”
We don’t know why Nicodemus came to Jesus at night.
Some think the reference to “night” is just John remembering a detail of the event. It was nighttime when Nicodemus showed up.
Others make note of the fact that rabbis studied and debated long into the night, so a nighttime visit was natural.
Many people think that Nicodemus came to Jesus at night in order to keep from being seen speaking to Jesus. Jesus was already more than a little controversial at this point, and maybe Nicodemus didn’t really want to be associated with the guy.
A strong argument can be made that this use of “night” is used by John like every other time he uses the word “night”—John 9:4, 11:10, 13:30).
The word “night” is used metaphorically for moral and spiritual darkness, or when it refers to the nighttime hours, it bears the same moral and spiritual symbolism.
We know that Nicodemus came to Jesus at night; and we know that his own night was darker than he realized.
Morally and spiritually for Nicodemus (and for all people apart from Jesus) it’s nighttime.
This respected Pharisee addresses Jesus as “Rabbi”—a term of respect. Nicodemus knows that Jesus is no ordinary teacher; he knows that Jesus has come from God.
I doubt very much that Nicodemus knew anything about (or believed anything about) Jesus’ eternal existence or virgin birth.
Nicodemus simply believed that God was with Jesus, imbuing Jesus with power, much like God was with Moses or the prophets.
Nicodemus is curious about Jesus, which is a start!
But at this point, he seems to believe that Jesus is simply a teacher with an extra measure of God’s power.
He references signs that Jesus has performed. The only one that has been recorded in detail for us at this point is Jesus turning the water into really good wine.
But it’s clear from the end of John 2 that the people saw the signs Jesus was performing.
Nicodemus curiously uses the plural “we”. Did you see that? “We know you are a teacher who has come from God.
Unless he has a mouse in his pocket, he’s speaking for more than just himself. At minimum, Nicodemus sees himself speaking for at least some of his fellow Pharisees or council members.
Nicodemus has heard something or a lot of somethings about this teacher named Jesus. And so here he is, no doubt wanting to see what Jesus was up to, who Jesus was, what Jesus taught. This is an interview of sorts.
In what Nicodemus says here in verse 2, it sure seems like he’s claiming he can see something of who Jesus is by the miracles Jesus’ performed. No one could perform the signs you are doing if God were not with Him…
Jesus counters that assumption. Verse 3:
3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”
Nicodemus says (v. 2), “I see you.”
Jesus counters (v. 3): “No one can see the kingdom of God unless they are born again.”
No one can see the saving reign of God at all unless they are born anew.
The full expression “the kingdom of God” is not found in the OT, though a number of passages speak about the LORD’s kingdom.
Many times it’s said that the LORD reigns or that the LORD is king; that is, the LORD Yahweh is sovereign over all.
Every person is part of that kingdom (the place where the LORD is sovereign, in control, all-powerful), whether one knows it or likes it.
But the OT prophets all foresaw a kingdom at the end of history, ruled by a son of David, the LORD’s servant, the LORD Himself.
To a Jew with the background and convictions of Nicodemus, to “see the kingdom of God” was to participate in the kingdom at the end of the age. It meant experiencing eternal, resurrection life.
The religious thought in Jesus’ day affirmed that all Jews would be admitted to the kingdom, except those guilty of deliberate heresy or extraordinary wickedness (it’s actually written in the Mishnah—the Jewish oral law and tradition).
Jesus counters what Nicodemus and the rest of the Jewish population believed before Nicodemus even had the chance to ask Him.
Jesus says to Nicodemus—a respected and learned member of the Jewish people and the Jewish high council—Jesus tells him that he cannot enter the kingdom unless he is born again.
Born again. Regenerated. From above.
It’s almost like Jesus expected Nicodemus to have some understanding of the phrase born again.
Whatever Nicodemus understood or didn’t isn’t the point at this juncture.
Jesus says new birth is a prerequisite for entrance into the kingdom, and He says it to someone like Nicodemus.
If Nicodemus, with his knowledge, gifts, understanding, position, and integrity cannot enter the promised kingdom by virtue of his standing and works, what hope is there for anyone who seeks salvation along such lines?
Even for a Nicodemus, there must be a radical transformation, the generation of new life, comparable with physical birth.
John Calvin: ‘by the term born again He means not the amendment of a part but the renewal of the whole nature. Hence it follows that there is nothing in us that is not defective’ (Calvin, 1. 63).
This is, for us here today, a most important teaching and application.
If you, even for a second, think that your “goodness” or religiosity or pedigree or genealogy or list of virtues will grant you entrance into heaven/eternal life, you’ve missed what Jesus clearly says.
Even for Nicodemus or someone like him, there must be a new life. Regeneration.
It’s not just a few things Nicodemus needs to fix and then he’s in. It’s not just that he got a couple questions wrong on the exam and needs to try again until he passes.
It’s that every part of him, Every.Single.Part.Of.Him.—just like every part of us—needs to be remade. he needs to be made NEW.
We are entirely, 100% defective. “No one is righteous, no not one.”
So many people—maybe you’re one of them—so many people (I believed this way for years)—so many people believe that they are “good enough.”
“I’ve lived a good life. I’ve gone to church. I’ve done the tithing thing. I haven’t committed, you know, the worst sins. I’ve never killed anyone or rooted for the Boston Red Sox or heated up fish in an office microwave. I’m a good person, dang it! People like me!”
So many people miss what Jesus clearly states in John 3:3.
3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”
No one.
No one can see the kingdom of God.
No one can see the kingdom of God unless they are born again.
To see the kingdom of God, you must be:
Made new.
Renewed.
Born all over again.
Nicodemus doesn’t understand AT ALL what Jesus is talking about.
4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”
At this point, Nicodemus couldn’t believe that new birth was a requirement for entrance into the kingdom.
Nicodemus is amazed by the very category—a second birth?!?
His response is marked with incredulity—an “Are-you-kidding-me?” attitude. Skepticism. Doubt. He’s unwilling to go there, and he replies with an overly literal interpretation of what Jesus just said.
So Jesus restates what He first said to Nicodemus, and then expands on it.
5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”
Much of what Jesus says is similar to what He has already said.
No one can enter vs. no one can see.
But born again is here born of water and the Spirit.
There’s maybe no statement of Jesus which has generated quite as much discussion and wild interpretation as this. Pages and pages of opinion.
Some say this indicates two births—one natural and supernatural.
Water, some think, refers to baptism. But baptism is not mentioned one time in this discussion.
Others think water represents the Torah (Jewish teaching, the Pentateuch).
The most plausible explanation of “born of water and the Spirit” turns on 3 factors.
The expression “born of water and the Spirit” is parallel to “born again” so only one birth is in view.
The preposition “of” (grammar time) governs both water and spirit. There is a water-spirit source that stands as the origin of this regeneration.
Jesus basically berates Nicodemus for not understanding.
9 “How can this be?” Nicodemus asked.
10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things?
For Nicodemus, a professor of the OT basically, to not get this is crazy in Jesus’ mind.
This means, we can turn to the OT to understand what Jesus means by born of water and the Spirit.
The Spirit is constantly God’s principle of life, even in creation. God’s spirit, according to the OT writes, would one day be poured on on humankind. The result of this outpouring would be blessing and righteousness and inner renewal.
When water is used figuratively in the OT, it refers to renewal or cleansing.
Most important of all is Ezekiel 36 where water and spirit come together to signify cleansing from impurity.
And then water and spirit depict the transformation of the heart that would enable people to follow God wholeheartedly.
25 I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. 26 I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. 27 And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.
After Ezekiel’s water/spirit passage comes the valley of dry bones where the Spirit brings life to bunch of skeletons.
Basically then, the phrase “born of water and spirit” signals one new birth that cleanses and renews. This is the cleansing and renewal promised by the OT prophets.
By saying Nicodemus (or anyone else who wants to see the kingdom of God), must be born again, Jesus is clearly and forcefully articulating what must be experienced if one is to enter the kingdom of God.
No matter how good Nicodemus’ Jewish credentials, he must be born again if he was to see or enter the kingdom of God.
What is emphasized is the need for radical transformation, the outpouring of the Spirit.
Flesh gives birth to flesh, but the Spirit gives birth to spirit.
Human birth produces people who belong to the earthly family of humankind, but not to the children of God.
Only the Spirit can give birth to spirit. God’s Holy Spirit produces a new nature. God’s Spirit makes people children of God.
We know today what Nicodemus couldn’t possibly know at this point.
We know that in order for us (human beings, born of the flesh), to experience this new birth that makes us children of God, the Eternal Word of God, Himself God, became flesh.
The Word took on flesh and dwelt among us in order that all who believe in the Christ would be given a new birth and reconciled to the Father.
Jesus’ challenge to Nicodemus has universal application: You all must be born again.
The new birth is a sovereign work of God’s Spirit. The new birth is from God; it’s supernatural, beyond human control or knowledge. Like the wind, however, and despite its mysteriousness, it can be experienced firsthand.
We don’t hear anything else from Nicodemus here. The dialogue turns to monologue, and Jesus speaks, using plural pronouns like Nicodemus did when he came to Jesus (v. 2: we know you are a teacher).
Jesus responds by saying, “We know one or two things too, we do!”
11 Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony.
Nicodemus found what Jesus was saying/teaching hard to understand. Nicodemus’s failure is ultimately a failure to believe Jesus’ witness: you people do not accept our testimony.
Failure to believe is far worse than failure to understand. Nicodemus and those with him (as well as many others) don’t/can’t appreciate who Jesus is.
12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13 No one has ever gone into heaven except the one who came from heaven—the Son of Man.
The need to be born of the Spirit—something experienced in this world and the condition for entry to the kingdom—these earthly things had been spoken to Nicodemus.
But Nicodemus and his fellow Jewish leaders were not yet ready to accept these things.
Jesus’ teaching here about the new birth is rather simple—or should be easy to understand—especially for Nicodemus.
If Nicodemus stumbles over this elementary point of entry (You all must be born again!), then what is the point of Jesus trying to explain anything more about the details of life in the kingdom?
There were many stories in Jesus day among the Jews about saints of old who had ascended into heaven and received special insight into God’s ways and plans.
There are stories today of people who claim to have died and gone to heaven, only to return and write a lousy book about it.
Jesus says, “No one has ever gone into heaven except the One who came from heaven—the Son of Man.”
Heaven was Jesus’ home in the first place. Jesus—the Son of Man, the Eternal One and Creator of All—can speak of heavenly things. He’s the only One who can.
Having come down from heaven, Jesus, the Son of Man, will be lifted up again.
14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes may have eternal life in him.”
Jesus references a story from everyone’s favorite book of in our Old Testament: Numbers.
This story recorded in Numbers 21 is worth a read.
4 They traveled from Mount Hor along the route to the Red Sea, to go around Edom. But the people grew impatient on the way; 5 they spoke against God and against Moses, and said, “Why have you brought us up out of Egypt to die in the wilderness? There is no bread! There is no water! And we detest this miserable food!”
6 Then the Lord sent venomous snakes among them; they bit the people and many Israelites died. 7 The people came to Moses and said, “We sinned when we spoke against the Lord and against you. Pray that the Lord will take the snakes away from us.” So Moses prayed for the people.
8 The Lord said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.” 9 So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, they lived.
Moses lifted up the snake.
Likewise, Jesus will be lifted up.
The snake in the desert was God’s provision for salvation from physical death for a bunch of rebellious, ungrateful Israelites.
When Jesus is lifted up on the cross, He will be God’s provision for salvation from eternal death for people from all nations.
Everyone who believes may have eternal life in Him.
It’s here that Jesus answers Nicodemus’ question (v.4): “How can someone be born when they are old?”
The answer is: By believing in Jesus a person is born again and receives eternal life.
The kingdom of God is seen or entered, new birth is experienced, and eternal life begins, through the saving cross-work of Jesus, received by faith.
The nature of eternal life, according to Jesus, is this:
3 Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.
Eternal life is knowing God, but not simply knowing information about God; it’s having a relationship with Him.
And a relationship with God involves responding to Jesus by faith, being born again by His Spirit, learning to be obedient to Him, and enjoying fellowship with Him.
Remember, all of this is written so that:
31 you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.
Jesus says to Nicodemus and to us: You must be born again!
This is the work of God. He can/will/does make people new. He brings life where there’s only death. Dry bones come alive.
17 Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!
“If you have in your heart today any affection for Jesus at all, it is because the Holy Spirit in His sweetness, in His power, in His mercy, and in His grace has been to the cemetery of your soul and has raised you from the dead.” - R.C. Sproul
By His Spirit, and fully owing to God’s grace in Jesus, eternal life is yours.
Look to Jesus, high and lifted up, and live!
