John Chapter 3
The New Birth
A. Nicodemus and the New Birth
1. (John 3:1–3) Nicodemus Comes to Jesus by Night
“There was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to Him, ‘Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.’ Jesus answered and said to him, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.’”
a. Nicodemus, a ruler of the Jews: Nicodemus was one of those impressed by the signs of Jesus mentioned in John 2:23. He was a Pharisee, educated, religious, and a member of the Sanhedrin, the ruling council of the Jews. His very name, Nicodemus, was Greek, reminding us that he lived at the intersection of Jewish religion and Greco-Roman influence. He was a man of status and influence, and yet earnest enough to seek out Jesus privately. In a sense, he came as a representative of humanity in general, embodying the very best that human society could offer—religion, education, and influence—yet still in need of new birth.
b. This man came to Jesus by night: John draws attention to the fact that Nicodemus came under the cover of darkness. Perhaps he was cautious, fearing the opinion of his fellow rulers. Or perhaps he simply sought uninterrupted time with Jesus. Either way, the detail serves John’s broader theme of light and darkness. Nicodemus came in literal night, but he also came in spiritual darkness, needing the true Light of the world.
c. We know that You are a teacher come from God: Nicodemus began with a respectful address, recognizing Jesus as a rabbi and teacher. His words may have been his own or reflective of broader sentiment within the Sanhedrin. Clarke points out that the phrase we know could mean, “It is generally acknowledged that You are a teacher come from God.” Yet Nicodemus stopped short of calling Jesus the Messiah, acknowledging Him only as one sent with God’s authority.
d. No one can do these signs that You do unless God is with him: While Nicodemus recognized divine power at work in Jesus, his conclusion was incomplete. Scripture warns us that deceivers and false prophets can perform great signs as well (2 Thessalonians 2:9; Revelation 13:13–14). Nicodemus respected Jesus, but he did not yet understand Him fully.
e. Unless one is born again, he cannot see the kingdom of God: Jesus did not waste time with polite conversation. He went straight to the heart of Nicodemus’s need. Being born Jewish, and even being a Pharisee, did not qualify Nicodemus for God’s kingdom. Jesus declared plainly that birth by flesh was not enough; one must experience birth from above. Many Jews believed their lineage from Abraham guaranteed salvation, and some Rabbis even taught that Abraham stood guard at the gates of hell to prevent any of his descendants from entering. But Jesus shattered that false assurance. What Nicodemus needed was not more learning, but new life.
f. Born again: The Greek word anothen means both “again” and “from above.” John uses the term in both senses, and here the double meaning is intentional. To be born again is to be born from above, receiving new life from God. This is regeneration, a work of the Spirit, not a moral reform or a human accomplishment. Jesus did not say, “Unless you wash yourself” or “Unless you learn more,” but “Unless one is born again.” Just as no man can birth himself physically, no man can birth himself spiritually. This is the work of God alone.
Scripture repeatedly affirms this truth of rebirth. Peter speaks of being born anew by God’s mercy (1 Peter 1:3) and from imperishable seed (1 Peter 1:22–23). James speaks of God bringing us forth by the word of truth (James 1:18). Paul tells Titus of the washing of regeneration (Titus 3:5), reminds the Romans of dying and rising with Christ (Romans 6:1–11), and declares that believers are new creations in Jesus (2 Corinthians 5:17; Galatians 6:15). Ephesians describes the new man created in righteousness (Ephesians 4:22–24). Hebrews portrays young believers as spiritual infants in need of growth (Hebrews 5:12–14). In every case, salvation is described as new life, not merely improved life.
Summary of John 3:1–3
Nicodemus came to Jesus as a religious, educated, and respected leader, but Jesus revealed that all his human achievements could not bring him into God’s kingdom. The only entrance is through the new birth—being born from above by the power of God. This rebirth is not moral reform or religious observance, but the sovereign work of the Spirit imparting new life. Jesus’ opening words to Nicodemus strike at the heart of all human pride: unless one is born again, he cannot see the kingdom of God.
2. (John 3:4) Nicodemus Answers: How Can This Be?
“Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’”
a. How can a man be born when he is old? Nicodemus’ question may not have been the result of sheer ignorance but of misunderstanding Jesus’ words in terms of moral reform. His objection could be paraphrased, “How can an old man change his ways? How can someone already formed in habits and life patterns start over?” It was as if Nicodemus heard Jesus to be saying, “You must learn a new way of living,” and his response was, “How can anyone begin again after being set in their ways?” The problem was that Nicodemus was still thinking in earthly categories and had no comprehension of the spiritual rebirth Jesus proclaimed. As Dods observes, “Had our Lord said: ‘Every Gentile must be born again,’ he would have understood.” The stumbling block for Nicodemus was that Jesus was telling him—a devout Jew, a Pharisee, and a ruler—that he also needed new birth.
b. How can a man be born when he is old? Behind Nicodemus’ confusion lay a failure to recognize the promises of the New Covenant in the Old Testament. Passages such as Deuteronomy 30:1–6, Jeremiah 23:1–8, Jeremiah 31:31–34, Jeremiah 32:37–41, Ezekiel 11:16–20, Ezekiel 36:16–28, and Ezekiel 37:11–28 foretold a day when God would gather Israel, cleanse and transform His people spiritually, and establish the reign of the Messiah. These promises were not simply about outward reform but about God giving His people new hearts and new spirits. In Nicodemus’ time, however, the Jews believed the first two elements of this covenant had already been fulfilled. They believed Israel had been regathered, at least partially, after the Babylonian exile. They also thought that strong religious movements like the Pharisees embodied the promised spiritual transformation. Thus, all they were waiting for was the Messiah’s triumphant reign. This is why Jesus’ teaching on new birth perplexed Nicodemus. From his perspective, Israel already possessed what Jesus was declaring still to be necessary. He did not realize that without this spiritual transformation—rebirth from above—no one could enter the kingdom of God.
Summary of John 3:4
Nicodemus’ response revealed both confusion and misplaced confidence. He interpreted Jesus’ words in terms of natural birth or moral reform, failing to grasp the radical necessity of spiritual regeneration. His misunderstanding also reflected the prevailing Jewish belief that the promises of spiritual renewal had already been fulfilled, leaving only the hope of Messiah’s reign. Jesus confronted Nicodemus with the truth that even the most religious, respected man needed the inward work of the Spirit. Without being born again, neither Jew nor Gentile could enter the kingdom of God.
3. (John 3:5–8) Jesus Explains the New Birth
“Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, “You must be born again.” The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.’”
a. Most assuredly… you must be born again: Jesus answered Nicodemus with great emphasis, showing that salvation does not come through reform, education, or heritage, but only through radical transformation brought by the Spirit of God. Entrance into the kingdom of God requires a spiritual birth, not merely a Jewish birth or religious devotion. To be born again is not optional; it is essential. As Morris notes, Jesus had first spoken of “seeing” the kingdom (John 3:3), but here He expands it to “entering” the kingdom — both descriptions pointing to the same necessity. Spurgeon observed that even if a man could wash or reform himself, he could never cause himself to be born again; this is God’s work alone.
b. You must be born of water: Jesus said this in a way that should have been familiar to Nicodemus from the Old Testament. Some have taken this to mean baptism, but there is no firm Old Testament basis for that interpretation. Others have thought it refers to physical birth, as a child comes forth from the water of the womb; while attractive, this is almost too obvious to explain the depth of Jesus’ teaching. Still others see water here as a symbol of the Word of God, as in Ephesians 5:26, or as a picture of the Holy Spirit Himself, the living water described in John 7:38–39. Yet the strongest Old Testament parallel is found in Ezekiel 36:25–28, where God promises to sprinkle clean water on His people, cleanse them, give them new hearts, and put His Spirit within them. Jesus was telling Nicodemus that the cleansing and renewal promised in the New Covenant had not yet occurred in him, and that he must experience it personally.
c. That which is born of the flesh is flesh: Jesus then drew a sharp line between the natural and the spiritual. The flesh, no matter how religious or moral, only produces flesh. The Spirit alone gives life that pleases God. Alford observed that even the human spirit, though receptive to God, is by natural birth dead in trespasses and sins. Regeneration is therefore not an upgrade to human flesh, but an entirely new work of God’s Spirit.
d. Do not marvel that I said to you, “You must be born again”: Nicodemus was amazed because, as a devout Jew, he thought the inner transformation promised in the New Covenant already belonged to his people. Jesus shattered this assumption, telling him plainly that even a Pharisee and ruler of the Jews still needed to be born again. This truth forever excludes salvation by human merit, for even the best of men are utterly dependent on the work of the Spirit. As Morris put it, man’s nature is so gripped by sin that only the activity of God’s Spirit can bring new life.
e. The wind blows where it wishes: Jesus illustrated the mystery of the Spirit’s work with the example of the wind. One cannot see or control the wind, but its effects are undeniable. In the same way, we may not fully understand how the Spirit works, but His power and results are clear. Jesus invited Nicodemus to accept the reality of the Spirit’s work even if he could not explain it. Spurgeon wisely cautioned that since we cannot control the Spirit, we should be careful not to grieve Him, but to welcome His work with humility and reverence.
Summary of John 3:5–8
Jesus declared that entrance into the kingdom of God is only possible through the new birth, brought by water and the Spirit. This was not reform, ritual, or heritage, but the radical cleansing and renewal promised in the New Covenant. The flesh cannot produce this new life; only the Spirit can. Even the most religious man, like Nicodemus, must be born again. Jesus compared the Spirit’s work to the wind: unseen, mysterious, and uncontrollable, yet undeniably real. The new birth is therefore not an achievement of man but a miracle of God, producing new life that leads to eternal fellowship with Him.
4. (John 3:9–13) Jesus Responds to the Question, “How Can These Things Be?”
“Nicodemus answered and said to Him, ‘How can these things be?’ Jesus answered and said to him, ‘Are you the teacher of Israel, and do not know these things? Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.’”
a. How can these things be? Nicodemus remained confused. His difficulty came not from lack of intelligence, but from being locked into the assumption that the new birth had already happened for faithful Israel. He could not grasp that regeneration was something he personally lacked. Jesus patiently pressed the point further, showing that Nicodemus’ entire religious framework needed to be rebuilt around God’s true plan of salvation.
b. Are you the teacher of Israel, and do not know these things? Jesus gently but firmly rebuked Nicodemus. As a master teacher and an influential Pharisee, he should have recognized the Old Testament promises of a new heart, a cleansed spirit, and the outpouring of God’s Spirit (Ezekiel 36:25–27; Jeremiah 31:31–34). Instead, Nicodemus misunderstood them as already fulfilled. His knowledge of Scripture had not yet led him to see his personal need. Tenney observes that the wording suggests Nicodemus was not just one teacher among many, but “the” teacher — a highly respected authority in Israel. For such a man not to understand spiritual rebirth was a failure of heart more than of intellect.
c. If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? Jesus emphasized that Nicodemus’ unbelief was not due to insufficient revelation but to unwillingness to accept it. Earthly analogies such as wind, water, and birth were meant to open Nicodemus’ eyes. If he could not grasp these simple illustrations, how could he understand the deeper mysteries of heaven? Jesus implied that revelation is given progressively, and resistance to basic truth closes the door to greater truth.
d. No one has ascended to heaven but He who came down from heaven: Jesus declared His unique authority to speak of heavenly realities. No human teacher, philosopher, or prophet had ascended into heaven to gain full knowledge of divine things. Only the Son of Man, who came down from heaven and yet remained in perfect communion with the Father, could reveal such truth. This was a striking claim to pre-existence and divinity. As Clarke noted, the statement follows the maxim that to speak with authority about a place, one must have firsthand knowledge of it. Jesus alone qualified to explain heavenly realities, for He had come from heaven itself. Dods rightly connects this to John’s prologue: the eternal Word became flesh and now brings light to men.
Summary of John 3:9–13
Nicodemus struggled to grasp the teaching of the new birth, bound by assumptions that his heritage and religion were enough. Jesus rebuked him as Israel’s teacher for not recognizing Old Testament promises of spiritual renewal. He reminded Nicodemus that rejecting simple earthly illustrations made it impossible to grasp heavenly realities. Finally, Jesus asserted His unique authority as the One who descended from heaven, the eternal Son of Man. Only He could reveal the mysteries of God’s kingdom, for He alone came from heaven and remained in perfect fellowship with the Father.
5. (John 3:14–15) Jesus and the Brazen Serpent
“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.”
a. As Moses lifted up the serpent in the wilderness: Jesus referred to the account in Numbers 21:4–9, when Israel rebelled and God sent fiery serpents to afflict them. In mercy, God instructed Moses to make a bronze serpent and set it on a pole so that all who looked at it would live. This was a striking type of the cross, and Jesus now revealed its ultimate fulfillment in Himself. The serpent, normally a symbol of evil and Satan (Genesis 3:1–5; Revelation 12:9), became in this case a symbol of sin judged. Bronze in Scripture often represents judgment, since it is forged and purified by fire (see Exodus 27:2). Thus the bronze serpent portrayed sin under judgment. Likewise, Jesus, though without sin, became sin for us (2 Corinthians 5:21), and God’s wrath against sin was poured out upon Him at Calvary. What seemed shameful and cursed became the very means of salvation.
i. The choice of a serpent rather than a man exposed Israel’s true condition — not merely weak or flawed but poisoned and condemned by sin. Salvation required not moral reform but divine intervention.
ii. Some depictions show the serpent stretched across the pole, forming a visible foreshadowing of the cross, while others show it wrapped around. This imagery influenced the ancient medical symbol of a serpent coiled around a staff, still used today as a sign of healing.
iii. In Numbers, the people were healed not by works or rituals but by simple faith — looking at God’s provision. Many no doubt perished because they considered it too foolish or too simple. The same is true of the gospel: God calls sinners to look to Christ alone, not to works or merit (Isaiah 45:22).
b. Even so must the Son of Man be lifted up: The word “must” reveals divine necessity. The cross was not an accident but the foreordained plan of God. Jesus bore sin, but He Himself never became a sinner; His bearing of sin was a holy act of substitution. For Nicodemus, who knew the Old Testament thoroughly, this illustration was vivid. He had been unable to grasp the truth of the new birth, so Jesus pointed him to a familiar picture — the serpent lifted up in the wilderness. Just as Israel looked and lived, so also sinners must look to the crucified Christ and find eternal life.
c. Lifted up: John later uses this term to describe both Jesus’ crucifixion (John 12:32–33) and His exaltation in resurrection and ascension (Acts 2:33). Both senses are united here: Jesus was lifted up in shame on the cross, but through that same act He was lifted up in glory as the Redeemer of the world. The Son of Man was not enthroned in Herod’s palace but exalted on a cross. To worldly eyes it was disgrace; to those with eyes of faith it was the display of God’s saving power.
d. Should not perish but have eternal life: The promise attached to this image is profound. Eternal life is not simply endless existence, for the wicked will also endure endlessly apart from God. Eternal life is a new quality of life — God’s own life imparted to the believer. It is fellowship with God, participation in His joy, holiness, and love, beginning now and perfected in eternity. This life is given to whoever believes, emphasizing that salvation is received by faith, not earned by works. Just as the Israelites were healed by looking at the bronze serpent, so sinners are saved by looking to Christ in faith.
Summary of John 3:14–15
Jesus pointed Nicodemus to a familiar Old Testament story — the lifting up of the bronze serpent in the wilderness — to illustrate His mission. The serpent represented sin judged, and all who looked at it in faith were healed. Likewise, the Son of Man would be lifted up on the cross, bearing the judgment of sin for the world. His crucifixion, though shameful in the eyes of men, was necessary and divinely ordained. All who look to Him in faith will not perish but receive eternal life — a life of divine quality, not merely endless duration. Salvation, then, is not achieved by human effort but by trusting God’s provision in His Son.
6. (John 3:16) God’s gift of salvation
“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
a. For God so loved the world: This verse has rightly been called “the gospel in a nutshell.” It captures in one sentence the heart of the Christian message. God’s love is not static or passive; it is active and giving. Notice the object of His love: the world. This includes all humanity, not merely Israel. At the time of Jesus, many Jews assumed God’s love was limited to His covenant people, but here Jesus expands the horizon. God loved the very world that was alienated from Him, steeped in sin, and hostile to His purposes. He did not wait for the world to become worthy of His love. He loved while we were yet sinners (Romans 5:8).
i. What Jesus told Nicodemus earlier — “You must be born again” (John 3:7) — refuted the Jewish assumption that natural birth into Israel secured salvation. Now He challenges the assumption that salvation was exclusive to Israel, declaring instead that God’s love embraces all nations.
ii. Morris observes that nowhere in Jewish writings of that time do we see a statement that God loved the world. To them, God loved Israel. Jesus brings a revolutionary truth: the scope of God’s love is universal.
iii. Morrison pointed out three concentric circles of divine love: God so loved the world (John 3:16), Christ also loved the church (Ephesians 5:25), and The Son of God, who loved me (Galatians 2:20). God’s love extends outward to all, inward to the body of believers, and personally to each individual.
b. He gave His only begotten Son: God’s love is not mere sentiment but sacrificial action. Love compelled Him to give His most precious gift: His unique, one-of-a-kind Son. The phrase “only begotten” (Greek monogenes) emphasizes Jesus’ uniqueness and eternal relationship with the Father. The giving here points ultimately to the cross, where God did not spare His own Son but delivered Him up for us all (Romans 8:32). Just as Abraham offered Isaac (Genesis 22), so the Father offered His beloved Son — yet this time there was no substitute, for Christ Himself was the substitute for us all.
c. Whoever believes in Him: The offer of salvation is wide — whoever — yet it is not automatic. It must be personally received by faith. To “believe” in Jesus means more than acknowledging His existence or agreeing with facts about Him. It means trusting Him completely, resting in His finished work, relying on Him as Savior, and surrendering to Him as Lord. This faith is open to all: Jew and Gentile, rich and poor, educated and unlearned, young and old. The only condition is believing in Him.
d. Should not perish: The alternative to receiving this gift is eternal ruin. God’s love was expressed to save sinners from perishing — from eternal separation and judgment. God’s desire is not that any should perish but that all should come to repentance (2 Peter 3:9). The very fact that He gave His Son shows that salvation is not an afterthought but the central intention of His love.
e. Everlasting life: The gift God offers is not merely escape from perishing but the possession of eternal life. This life is not merely endless existence but a new quality of life — God’s own life imparted to the believer. It begins now, as we experience reconciliation, joy, and fellowship with God, and it continues into eternity with unbroken communion. Unlike human love, which may fade or change, God’s love is everlasting, and the life He gives cannot be taken away.
i. Spurgeon called this verse a treasure chest of wonders, noting seven in particular:
God — the Almighty Authority
So loved the world — the Mightiest Motive
That He gave His only begotten Son — the Greatest Gift
That whoever — the Widest Welcome
Believes in Him — the Easiest Escape
Should not perish — the Divine Deliverance
But have everlasting life — the Priceless Possession
ii. Bruce summarized it beautifully: “The love of God is limitless; it embraces all mankind. No sacrifice was too great to bring its unmeasured intensity home to men and women: the best that God had to give, He gave — His only Son, His well-beloved.”
Summary of John 3:16
This verse stands as the pinnacle of the gospel message. God loved the world — not after it repented, but while it was still in rebellion. That love moved Him to give His only begotten Son, the supreme sacrifice, to save sinners. The promise is wide — whoever believes — but it requires personal faith in Christ. The result is salvation: deliverance from perishing and the gift of everlasting life, a life of divine quality that begins now and continues forever. This verse reveals both the heart of God and the heart of the gospel: love expressed through sacrifice, received through faith, resulting in eternal life.
7. (John 3:17–21) Sin’s condemnation
“For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”
a. God did not send His Son into the world to condemn the world: The mission of Jesus was not one of judgment, but of mercy. He came to reveal the Father’s heart and to accomplish salvation. The incarnation was not an invasion of wrath but an intervention of grace. Though judgment is a real consequence for those who reject Him, the purpose of His coming was to save, not to condemn. As Morris notes, condemnation is indeed a result for some (verse 19), but it was not the intent. God’s purpose in Christ is rescue, healing, reconciliation, and eternal life.
b. He who does not believe is condemned already: John 3:16 set forth the wide, gracious offer of everlasting life, but verse 18 explains the inevitable consequence of rejecting that offer. Condemnation is not something that awaits an unbeliever in the distant future; it is already upon him. The rejection of Christ confirms his guilt and seals his condemnation. Bruce points out that while this passage focuses on those who directly reject the message, the principle extends even to those who have only partial light. God’s judgment is always based on the light revealed to each person, whether through conscience, creation, or Christ. Yet for those who see and reject the full light of Jesus, the condemnation is most severe.
c. This is the condemnation: Jesus made it clear that the blame for condemnation does not lie with God but with man. The Son was sent to save, not to condemn. Those who are condemned are so because they have rejected the light, preferring instead the darkness. The responsibility lies entirely with those who turn away. Trapp’s colorful comment applies here: heaven’s streets of gold are not trampled by unrepentant sinners, for such an inheritance is undefiled. Condemnation comes not because God refused salvation but because men refuse His Son.
d. Men loved darkness rather than light, because their deeds were evil: Jesus exposes the real reason why many refuse Him. It is not primarily intellectual objections or philosophical sophistication, though these are often presented as excuses. The deeper reason is moral: people love their sin. They cling to darkness because it shields their evil deeds. Many who boast of rejecting Christianity on intellectual grounds do so because they do not want to relinquish sinful pleasures or submit to God’s authority. Sin blinds and enslaves. Even the simple desire to remain lord of one’s own life is enough rebellion to deserve judgment.
e. Everyone practicing evil hates the light... but he who does the truth comes to the light: Rejection of Jesus is not passive. Those who love darkness hate the light because it exposes their deeds. Some express this hatred through open opposition, others through indifference. Yet in contrast, those who pursue the truth are drawn to the light. To “do the truth” means to live honestly before God with a clear conscience, seeking Him rather than hiding. Clarke notes that the condemnation of sinners proceeds from themselves, for they reject mercy and refuse the light. By contrast, those who live in truth welcome exposure, because their works are shown to have been wrought by God Himself.
Summary of John 3:17–21
Jesus clarifies that His mission was one of salvation, not condemnation. Yet, by rejecting Him, men condemn themselves, for unbelief brings its own judgment. The light has come into the world, but men loved darkness because of their sin. This exposes the moral root of unbelief: not lack of evidence but love of sin. Everyone who clings to evil avoids the light, while those who walk in truth come gladly into the light, so that their deeds may reflect God’s work in them. The passage reminds us that salvation is freely offered, condemnation is self-inflicted, and the decisive issue is faith in the Son of God.
B. John the Baptist’s final testimony about Jesus
1. (John 3:22–24) Jesus baptizes in Judea as John continues his work of baptizing
After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized. Now John also was baptizing in Aenon near Salim, because there was much water there. And they came and were baptized. For John had not yet been thrown into prison.
a. Jesus and His disciples came into the land of Judea: John’s Gospel takes care to record the early Judean ministry of Jesus, while the Synoptic Gospels focus more heavily on His Galilean ministry. This emphasis shows that the ministry of Jesus was broader than the other evangelists recorded, and it underscores the diversity of witness within the fourfold Gospel.
b. He remained with them and baptized: Jesus, working alongside His disciples, carried on a baptismal ministry that resembled John’s work. This shows both humility and continuity. Jesus did not repudiate John’s ministry but affirmed its importance by practicing baptism as a symbol of repentance, echoing His opening message of “Repent, for the kingdom of heaven is at hand” (Matthew 4:17). As Morris observes, it was most likely a continuation of the baptism of repentance characteristic of John’s ministry. This period also allowed Jesus’ disciples to spend time with Him, strengthening their relationship before the greater demands of ministry.
c. John also was baptizing in Aenon near Salim: Though the precise location of Aenon is debated, it was a place with abundant springs of water suitable for immersion. John’s work had not ceased, for many continued to come to him for baptism. As Morris notes, the Greek verbs here suggest a continual stream of people coming and being baptized. At this stage, John had not yet been imprisoned, so his ministry still overlapped with that of Jesus. This overlap set the stage for questions among John’s disciples regarding purification and the growing prominence of Jesus.
2. (John 3:25–26) John learns of the baptizing work of Jesus
Then there arose a dispute between some of John’s disciples and the Jews about purification. And they came to John and said to him, “Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!”
a. A dispute between some of John’s disciples and the Jews about purification: Though the details of the argument are not given, it likely centered around the nature and effectiveness of John’s baptism. Jewish leaders may have objected to its authority or manner, while John’s disciples defended it. Since purification was an important theme in Jewish life, John’s baptismal call to repentance naturally drew debate.
b. He is baptizing, and all are coming to Him! In the midst of this dispute, John’s disciples discovered that Jesus Himself was baptizing and drawing crowds larger than their teacher’s. Their words carry both alarm and exaggeration, for as Morris notes, “all men” is an indignant overstatement, natural in such circumstances.
c. All are coming to Him: The disciples of John were troubled, fearing their master was being eclipsed. Yet John himself was not disturbed. He refused to let envy dictate his perspective, nor did he forget his mission. He had come to prepare the way for the Messiah, not to compete with Him. With humility and joy, John was content to see Jesus exalted, even as his own following decreased.
Summary of John 3:22–26
This section describes the overlapping ministries of Jesus and John the Baptist. Both carried out baptism in Judea, symbolizing repentance, and both drew large crowds. A dispute over purification revealed that Jesus was now attracting greater attention, causing John’s disciples to feel concern. Yet this did not trouble John, for he understood his role. He was the forerunner, not the focus, and he rejoiced that Jesus’ ministry was prospering. The passage teaches the danger of jealousy in ministry and the blessing of humble contentment when Christ is glorified.
3. (John 3:27–30) John’s answer to his worried disciples
John answered and said, “A man can receive nothing unless it has been given to him from heaven. You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled. He must increase, but I must decrease.”
a. A man can receive nothing unless it has been given to him from heaven: John reminded his disciples that all ministry, all authority, and all fruit come as gifts from God. Any success he had in preaching or baptizing was heaven’s gift, not his own achievement. Therefore, if the crowds were now going to Jesus, that too was God’s will, and it should be gratefully accepted. This perspective disarmed envy by recognizing the sovereignty of God over all things.
b. I said, “I am not the Christ,” but, “I have been sent before Him”: John pointed his followers back to what he had always declared: he was not the Messiah. His role was preparatory, not central. By knowing his identity in God’s plan, he avoided both pride and despair. He neither claimed too much for himself nor thought himself useless. His confidence rested in fulfilling the forerunner’s role that God assigned to him.
c. The friend of the bridegroom: John used the image of a Jewish wedding to illustrate his place. The friend of the bridegroom — comparable to the best man — was not the center of attention. His task was to bring the bride to the groom and to ensure everything was ready for the union. Once that was accomplished, his joy was complete. John’s role was to bring people to Jesus, not to himself. Significantly, in the Old Testament, Yahweh alone was described as Israel’s husband. For John to say that Jesus is the bridegroom is a strong testimony to Christ’s deity.
d. Therefore this joy of mine is fulfilled: Far from being jealous of Jesus’ rising popularity, John was overjoyed. His life’s mission was being accomplished as the attention shifted from him to Christ. He could lose his following with gladness, because they were not his people — they belonged to the Messiah. John teaches us that true joy is found not in building our own name, but in pointing others to Jesus and seeing them go after Him.
e. He must increase, but I must decrease: John’s famous statement captures the essence of Christian humility. Christ must always be exalted above His servants. For John, it meant accepting obscurity while Christ became prominent. For every believer, it means making much of Christ while self fades into the background. John shows that one can be popular, gifted, and successful, yet remain deeply humble. His example is a rebuke to prideful ministry and a model of contentment in God’s calling.
Summary of John 3:27–30
John the Baptist responded to his disciples’ jealousy by affirming that all ministry comes from God. He reminded them that he was not the Messiah but the one sent before Him. Like the best man at a wedding, his joy was complete when the bridegroom arrived. He declared the principle that should guide all Christian service: Christ must increase, and self must decrease. This passage demonstrates true humility, joy in God’s plan, and the glory of pointing others away from self and toward Christ.
4. (John 3:31–33) John’s testimony about Jesus
“He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what He has seen and heard, that He testifies; and no one receives His testimony. He who has received His testimony has certified that God is true.”
a. He who comes from above: John declared the unique origin and authority of Jesus. Unlike any prophet, teacher, or spiritual leader, Jesus came directly from heaven. His origin was not earthly but divine. He was not merely a holy man or an inspired rabbi, but God the Son, the eternal Word made flesh. This distinction marked Him as the true and final revealer of God. Some debate whether these words continue John the Baptist’s speech or represent John the Evangelist’s reflection, but either way the truth remains the same: Christ’s authority is heavenly in origin.
b. He who comes from heaven is above all: John emphasized Christ’s supremacy. Just as only a family member can speak with firsthand authority about the household, only Jesus — who came from the Father’s presence — can speak truly of heaven and of God. His testimony is not secondhand but direct. What He has seen and heard He faithfully declares, giving Him authority above every earthly teacher or religious system. Human teachers, even the greatest, speak with limitation, but Jesus speaks with the fullness of divine knowledge.
c. No one receives His testimony: Though Christ bore perfect witness, His words were largely rejected. The world preferred darkness over light, and comparatively few received His testimony. Yet those who did receive it, by believing, “certified that God is true.” Faith in Jesus Christ validates the truthfulness of God, for to believe Christ is to affirm that God has spoken truthfully through Him. To reject Christ is, in effect, to call God a liar. Thus, faith is not merely a matter of personal opinion but an act of sealing that God Himself is trustworthy.
Summary of John 3:31–33
John testified that Jesus is from above and therefore supreme over all. His testimony carries the weight of heaven itself, for He speaks what He has seen and heard in the Father’s presence. Yet most rejected Him, fulfilling the pattern of unbelief seen throughout history. Those who did believe, however, confirmed the truthfulness of God and entered into the blessing of divine revelation. This passage underscores Christ’s heavenly origin, His absolute authority, and the sobering reality that to accept or reject His testimony is to accept or reject God Himself.
5. (John 3:34–36) The price for rejecting the true testimony regarding Jesus
“For He whom God has sent speaks the words of God, for God does not give the Spirit by measure. The Father loves the Son, and has given all things into His hand. He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.”
a. He whom God has sent speaks the words of God: Jesus is the perfectly reliable revelation of God because He is the One whom the Father sent, and His words are not mixed with human limitation. Unlike the prophets of old, who spoke under the Spirit’s influence but only in part, Jesus spoke with the full and complete authority of God Himself. He is the Word made flesh, declaring God’s will without error or measure.
b. For God does not give the Spirit by measure: Here John emphasized the uniqueness of Christ’s anointing. Whereas prophets received the Spirit in limited measure for specific tasks, Jesus received the Spirit without measure, an unending fullness that equipped Him to perfectly declare the Father’s will. This also looked forward to the New Covenant, in which the Spirit would be poured out abundantly on all who are in Christ. The Father’s love for the Son is demonstrated by this unlimited gift and by giving all things into His hand, establishing His supreme authority over creation, salvation, and judgment. This language also confirms Christ’s divinity, for only the eternal Son could bear the Spirit in this way and receive all things from the Father.
c. He who does not believe the Son shall not see life, but the wrath of God abides on him: Because Jesus is from heaven and endowed with the Spirit without measure, rejecting Him carries eternal consequences. To refuse the Son is to forfeit life and to remain under the abiding wrath of God. This wrath is not a passing mood or sudden outburst, but God’s settled and righteous opposition to sin. It is the inevitable consequence of rejecting the only provision for salvation. Spurgeon warned that unbelief, which many consider a small matter, is in fact a direct insult against God. To refuse Christ is to refuse eternal life itself. As Morris explained, modern attempts to soften or explain away God’s wrath do violence to Scripture, for God’s holiness demands His settled judgment against sin. Barclay added that this wrath is not arbitrarily imposed by God, but the sinner brings it upon himself by rejecting the Son.
d. The wrath of God abides: John’s words stress that this condition is not temporary. It abides in the present life, for sin remains until it is forgiven, and it abides in eternity for all who die without Christ. Only the perfect sacrifice of Jesus satisfies the demands of divine justice. Without Him, wrath remains and does not fade with time. Preachers like George Whitefield often spoke of “the wrath to come” with tears, recognizing both the terror of judgment and the urgency of salvation. Thus, this passage reminds us that wrath is real, abiding, and inescapable apart from Christ.
Summary of John 3:34–36
This passage presents both the glory of Christ and the gravity of rejecting Him. Jesus speaks the words of God with absolute authority because He has the Spirit without measure and has been entrusted with all things by the Father. The Father’s love is demonstrated in this exalted position of the Son, but also in offering eternal life to all who believe. Yet for those who refuse, the alternative is not neutrality but wrath. God’s righteous judgment abides on the unbeliever until the perfect sacrifice of Christ is received. John 3, therefore, presents the great “musts” of salvation: the sinner must be born again, the Son of Man must be lifted up, Christ must increase, and the servant must decrease.
