An Exposition of John 2:23–3:21
After discussing John chaper 3 with some brothers of mine, I feel motivated and strongly inclined to write a brief (or not so brief) exposition of John 2:23–3:21. This is a very important text for God’s people to rightly understand, and given that I am asked frequenly about specific verses within John 3, I feel that such an undertaking as this is appropriate. It is my prayer that those reading will find this study to be both edifying and beneficial.
Setting the Stage: The ‘Secret Disciples’ of John’s Gospel
Before delving into John chapter 3, it is important that we first begin in John 2, and the verses leading up to chapter 3. A major problem that arises when engaging in discussions with Arminians and others of differing soteriological persuasions is that they will often be quick to cite a text such as John 3:16, yet are often completely unaware of the preceding context. Let us take a look at John 2:23–25:
John 2:23–25 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. (24) But Jesus did not commit himself unto them, because he knew all men, (25) And needed not that any should testify of man: for he knew what was in man.
The Gospel of John places heavy emphasis upon the miracles performed by Jesus during his ministry. John 2:11 even goes so far as to say that he “manifested forth his glory” by the working of these miracles. In the above passage we are informed that many individuals had seen these miracles performed by Jesus and “believed in his name” as a result. However, despite this, we are told that Jesus did not entrust, or commit, himself unto them. In the original there is a play on words here. The people are said to have believed (ἐπίστευσαν) in him, yet Jesus did not “believe” (οὐκ ἐπίστευεν) himself to them. This is reflected in the King James Bible which uses the word “commit”, which Webster defines as “to give in trust”. They had faith in him, but he didn’t have faith in them, for he knew what was in them.
The majority of commentators often take this passage to be saying that these individuals were not “real” believers because A.) They believed on the Lord only as a result of the miracles he performed, and B.) They reason that if they “really” believed, then Jesus would have entrusted himself to them. There are two major flaws with both of these points, however. In the first place, there is no reason to think that the reason for their believing somehow invalidates their faith. To the contrary, John’s Gospel explicitly emphasizes that the working of miracles served to authenticate Jesus’ claims of divnity, and the people were often chastised for not believing despite the miracles being performed (John 5:36–40; 10:37–38; 12:37; 14:11), and the inclusion of the record of miracles was John’s way of motivating his readers to believe (John 20:30–31).
Secondly, the text before us expressly asserts that these individuals “believed in his name”, which John himself explains is indicative of the new birth having already occurred (John 1:12–13). Unless there is something within the text that expilcitly asserts that these individuals were exercising a “false faith”, there is no reason to assume such a thing.
But what about this matter of Jesus not entrusting himself to them? This in no way necessitates that they were unregenerate. In fact, to assert such a thing is to utterly miss a very prominent theme within the fourth Gospel — that of the ‘secret disciples’. John’s Gospel contains several references to individuals who believed on the Lord Jesus, yet did not openly profess him for fear of the hostile religious leaders (John 9:22; 12:42–43; 19:38). Jesus simply did not commit himself to these believers because he knew that they were not willing to publicly profess him.
Nicodemus the Secret Believer
Having this context in view, we are then led into the beginning of chapter 3, where we are introduced to a man named Nicodemus:
John 2:25–3:1 And needed not that any should testify of man: for he knew what was in man. (3:1) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews
I have included 2:25 in order to show the continuity between the last verse of chapter 2 and the first verse of chapter 3. John 2:25 ends with pointing out that Jesus “knew what was in man”, where “man” in this context refers to born again, yet secret believers in Christ, and chapter 3 opens up with “There was a man…”, referring to Nicodemus. John is giving us an example of one such secret believer. That Nicodemus was indeed a believer is indicated elsewhere in John’s Gospel (John 7:45–52; 19:38–42), however we find indication of this in this passage as well:
John 3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
Nicodemus saw this man, Jesus of Nazareth, performing many mighty signs and wonders, and he was convinced that this man came from God. He was clearly among that company of individuals who believed on his name. This is indicated by the use of the plural pronoun “we”. Moreover, the reference to “these miracles” most naturally relates back to the miracles mentioned in the preceeding verses. That Nicodemus was a genuine child of God at this juncture is clear also from the fact that John’s Gospel repeatedly emphasizes the reality that our Lord “came from God”, and speaks approvingly of those who believed this (cf. John 16:27–30; 17:8). This makes our Lord’s response to him that much more significant:
John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
What is the significance of Jesus’ response? He recognized that Nicodemus has seen the miracles of Jesus, and concluded from this that He had come from God. In the Gospel accounts, the manifestion of God’s kingdom is closely related to the working of miracles (i.e Matthew 12:28). The spiritually blind Pharisees were unable to see God’s sovereign administration working through Jesus of Nazareth, yet Nicodemus possessed such a capacity. He perceived, or “saw” the kingdom of God in the person and works of Jesus Christ, the King . Jesus therefore goes on to explain how it is that Nicodemus was able to perceive such a thing — the new birth.
Jesus Corrects Nicodemus’ Arminianism
John 3:4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
This encounter with Nicodemus illustrates a critical point which is lost on so many of God’s people today: being regenerate does not equate to having perfect understanding. We see here that Nicodemus is quite confused at first. One might even reasonably see his response as somewhat of a sarcastic one. Yet underlying this response lies one core assumption which our Lord is about to refute in his subsequent remarks — the idea that the new birth lies within the power of the creature. Notice again Nicodemus’ response. Jesus tells him plainly that a man must be born again, and he immediately goes to asking what a man must do in order to affect such a change. In response to this misguided question, Jesus reiterates the point:
John 3:5 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.
Much dispute exists regarding what the “water” refers to in this verse. It makes little sense that the “water” here mentioned would be referring to the act of water baptism given the context that we’ve already established, as well as the subsequent verses which will be closely examined. I believe the easiest way to understand this verse is to see the word “and” as equating the water and the Spirit. The Bible often uses και to mean “even" or “namely", and this use of the word “and" is reflected elsewhere in the King James Bible. Such as when we read about “God and the Father” of our Lord Jesus Christ, or (more significantly) when Paul refers to the new birth as “the washing of regeneration and (even) the renewing of the Holy Ghost". The washing and the renewal are one and the same, and it is this same washing effect of regeneration that our Lord refers to here. I believe Jesus is purposely using the imagery of water, and we will see why momentarily. In order to correct the mistaken notion that the new birth lies in the power of the creature, Jesus reiterates the point that the Spirit of God alone can accomplish this change.
John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
Our Lord here utilizes a figure of speech called antanaclasis — that is, the repitition of the same word carrying different senses. This is an oft-used figure of speech (cf. Matthew 8:22; Romans 9:6). The point being made here is that like begets like. Whatever is born of the flesh will necessarily be fleshly. If this is so, then the flesh cannot bring forth that which is spiritual. Naturally, only the Spirit can bring forth that which is spiritual, therefore only the Spirit can bring about the new birth.
John 3:7 Marvel not that I said unto thee, Ye must be born again.
This verse is essentially a re-statement of verse 3. In order for a man to see and enter the kingdom, he must, of necessity be born again. This is true for all of God’s elect. The plural “ye” likely refers collectively to the Pharisees, or even to the nation of Israel as a whole, in keeping with Jesus’ mission “to his own” (John 1:10–11).
John 3:8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
Jesus began with using the analogy of birth. Just as a man cannot do anything of his own volition in order to be born the first time, so too he can do nothing to initiate the new birth. He now moves to the analogy of the wind blowing. The wind blows in a seemingly random fashion. We can hear the sound of the wind, but we don’t know where it originated or where it is going. Jesus says that this is the same case with everyone who is born of the Spirit. It is significant that the word for “wind” and “spirit” in this text is the same in the original, though our King James Bible rightly translates the same word in both instances. The wind is a fitting picture of the work of the Spirit in regeneration. The Spirit of God works when and wherever he pleases, and in whomever he pleases. When he does so, the recipient can feel the effects of the Spirit’s working, yet he can’t tell from whence it came. This verse establishes two points:
- The Spirit is sovereign in this work — he “blows” wherever he “listeth” (i.e wills/desires). This is in keeping with John’s affirmation in John 1:13
- The Spirit works immediately, i.e apart from all human means.
Earthly Things and Heavenly Things
John 3:9–10 Nicodemus answered and said unto him, How can these things be? (10) Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
Jesus’ response to Nicodemus is quite telling because it shows that Nicodemus, being a master of Israel, was expected to know these things already. This indicates that the doctrine of the new birth was no new doctrine, but one already grounded within the Old Testaement revelation. I believe this also explains our Lord’s use of water in verse 5. Ezekiel 36:26–27 connects the “sprinkling of clean water” upon Israel with the working of the Spirit of God. This text also shows that it is God-alone bringing about this change in his people.
John 3:11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
The plural “we” is somewhat difficult to discern here. It is possible that Jesus was referring to both Himself as well as John the baptist. I find this to be the most likely option given the more immediate context of John the baptist being introduced as preaching Jesus and preparing the path for him in chapter 1. The plural “ye” is again used here. It seems highly unlikely that Nicodemus would be included within this, given that he clearly believed on the Lord as shown above. “Ye” here is again likely referring to the masters of Israel as a whole, in a corporate sense.
John 3:12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
The “earthly things” does not refer to the doctrine itself which Jesus was teaching, which no doubt was from heaven. Rather, the “earthly things” likely refers to the illustrations that he used — that of birth and that of wind. Easy analogies, yet ones which Nicodemus was struggling to understand. Also worth noting is the fact that he again uses the plural “you". This may indicate that Jesus is not only referring to his dialogue with Nicodemus, but to his teaching ministry in general. It was very normal for his audience to not fully grasp what he was teaching.
John 3:13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
This verse should be understood in light of the preceding verses. The ascension into heaven is one which is done for the purpose of bringing down the knowledge of heavenly things. No man has accomplished such a thing except for the son of man, who is in heaven. Note our Lord’s amazing claim of omnipresence here. He is able to receive and give the knowledge of heavenly things because he is the God-man, the eternal son who is in the bosom of the Father. This is highlighted by the fact that he does not refer to being “caught up" to heaven or “translated" into heaven such as Enoch and Elijah, or the living saints who will be “caught up" to meet Christ in the air at his return (cf. 1 Thess. 4), but to “ascending" into heaven, which indicates going up by ones own power and ability
Looking to Christ For Healing
John 3:14–15 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: (15) That whosoever believeth in him should not perish, but have eternal life.
Our Lord now draws attention to his atoning sacrifice, and the promise of the Gospel which is apprehended in the experience of all who believe. We ought to take note of the scripture from which the Savior is borrowing here. Numbers chapter 21 records the incident where God’s people were grumbling against him in the wilderness. As chastisement, God sent firey serpents among them which bit the people, several of them dying as a result. God then ordered Moses to erect the brazen serpent, so that all of His snake-bitten people who looked to it would receive healing, and not perish. The purpose of the serpent was not to give life to the dead, but healing for those that were perishing.
Taking into consideration the text which Jesus is alluding to, and the preceding context of the passage, our Lord’s statement here becomes clear. He is not giving a condition which alien sinners must meet in order to bring themselves to life, but is rather setting himself forth to Nicodemus as the great physician, ready to give rest and healing to all heavy-laden sinners who are perishing in their own apprehension.
It should also be noted that in John’s Gospel, “eternal life" is presented under two considerations: the first being the mere fact of having been brought out of death into a state of life. The second being the apprehension and enjoyment of that life in our experience. Jesus makes reference to both of these in John 10:10, where he states “I am come that they might have [eternal] life, and that they might have it more abundantly". The Holy Ghost is the one who brings a sinner to life, but we are then to cultivate and exercise that life, so as to experience it more fully. This can only start by looking to Jesus Christ by faith. In doing so, God’s people may enjoy eternal life in this world, here and now. Notice also that “believeth” is in the present tense. Our Lord literally declares that “whosoever is believing in him” may not perish, but have everlasting life. So long as we are continually looking to Christ by faith, we may have peace and assurance. When we cease to look to Christ by faith, we fall into darkness and dispair, as will be seen momentarily.
This promise would have much relevance for Nicodemus, a secret believer coming to Jesus by night. This statement of our Lord would serve as an encouragement to him to come out of hiding and boldly confess Jesus. We see in John 7 that his belief began to slip out in front of the Pharisees a bit, and after Jesus had died, he was right there with Joseph asking for his body in John 19.
Thus, the “whosoever believeth" statements must be kept within the immediate context as addressed to those who are already born again. Nicodemus was a born again child of God in need of learning and assurance, which is what Jesus was doing in giving him this statement.
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.
The use of the word “world" would have been particularly striking to Nicodemus given his Pharisaic background. The Jews placed great emphasis upon physical lineage being sufficient to constitute one a child of God (John 8:33; Matthew 3:9). This explains John’s emphasis that the new birth is “not of blood" (John 1:13) and that Jesus came to save even those outside of the nation of Israel (John 10:16; 11:51–52; 12:32). These texts also help us to understand that God did not send the Son to save all the world individually, but that he came to save a particular people from out of the world (cf. Revelation 5:9–10). Jesus here repeats the promise in verse 15 while expanding it out to the Gentile world, showing Nicodemus that God has his children in every nation of people. Moreover, this is the same “world” of which it is said, that Jesus “taketh away the sin of the world” (John 1:29) and to which Jesus said that he gives life (John 6:33). Jesus is the savior of this world (John 4:42; 1 John 4:14)
John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
The word “For" connects what is stated in verse 17 with the previous statement. God’s purpose in sending the Son is more clearly stated here. The Son did not come to condemn, but to save. The use of hina (ινα) with sozo in the subjunctive mood (σοθη) at the end of the verse (“that (ινα)the world through him might be saved (σοθη)") creates a purpose-clause expressing both intention and certainty of accomplishment. This is further bolstered by the broader context of the fourth Gospel, wherein the Son is said to always do the will of the Father, which was his purpose in coming (cf. John 4:34; 5:30; 6:38; 8:29; 14:31; 15:10; 17:4).
Thr Father sent the Son to save the world, the collective object of God’s unfailing love (v. 16), and the Son will therefore save the world. Those who presently believe, are simply a subset of the world that Jesus came to save.
The Condemnation of Unbelief
John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
After setting forth this glorious promise to all who believe, Jesus now turns to the condemnation which accompanies unbelief. Whereas by faith one may have assurance of their eternal salvation, and enjoyment of the life of eternity here and now as a result, no such thing can come to the unbeliever. When a sinner is not looking to Christ by faith, they will be robbed of fellowship with God, knowledge of Christ, and assurance of salvation. The grounds or basis of this condemnation is stated in the next verse:
John 3:19–21 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. (20) For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. (21) But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
Once again, keeping the context in view helps give us further perspective on this statement. Jesus uses the present-perfect tense “is come” (or “has come”), indicating that at the time of his speaking to Nicodemus, he had come into the world, and was still in the world. He is referring to those who did not receive him during his earthly ministry. Many of Christ’s own people did not come to him, because they were ashamed to acknowledge their wrong-doing. John warns us about falling into this mindset in his first epistle, which is nigh parallel to Jesus’ statement here:
1 John 1:5–10 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. (6) If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: (7) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (8) If we say that we have no sin, we deceive ourselves, and the truth is not in us. (9) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (10) If we say that we have not sinned, we make him a liar, and his word is not in us.
John later will warn about the particular evil of hating ones brother:
1 John 2:9–11 He that saith he is in the light, and hateth his brother, is in darkness even until now. (10) He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. (11) But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
Both of these important passages are descriptive of Jesus' teaching. Oftentimes God’s people can find themselves walking in darkness, with certain sins keeping them from coming to Christ to receive pardon and correction. The closer we come to the light, the more of our imperfections will be shown, which naturally makes us hesitant. But our God encourages us to come boldly in confession and acknowledgment of our faults. Jesus and John both call this “doing truth" — that is, acting honestly and truthfully. Our sins and wrong-doing should never hinder us from coming to the Light, for there our God promises pardoning and forgiveness. Moreover, if we are acting truthfully and seeking to obey the Lord, we ought to have no shame in coming to him, for there our good deeds are revealed to be “wrought in God", by His gracious influence working in our lives.
