Gospel Light Christian Church Thru-The-Bible Series (1.5)

The Gospel Of John

John 3:1-15 - Read this Bible passage once through before referring to the notes below.

Introduction This chapter is probably the most important in the Bible. [1] If one had only a few minutes to share the Gospel with a dying unsaved man, then this would probably be the chapter to use. This chapter deals with the two vital spiritual processes of regeneration and justification. Without regeneration (ie, spiritually born again) and justification no man will ever get into heaven.

v.l Nicodemus [2] was a ruler of the Jews [3] , i.e., a member of the Jewish religious council called the Sanhedrin [4].

v.5 Jesus corrects Nicodemus' wrong concept that salvation is for those who are born as Jew [5] by telling him that the birth that he referred to was not a physical birth but one obtained of the Spirit. This birth by the Spirit is always accompanied by a cleansing, ie, the person who is born of the Spirit is also born of water. In other words, the person who is born of the Spirit has his sins washed away (by the blood of Jesus). Water in the bible is the symbol for cleansing, and the Jews were very familiar with the use of water for ceremonial cleansings. Obviously, this water does not refer to baptism because then baptism would be vital condition for salvation. The only vital condition for salvation is faith in Christ [6].

v.6 Jesus tells Nicodemus that it is futile to enter his mother's womb again to be born again, because that which is born of the flesh is flesh, ie, he would be reborn as a sin-dulled sinner again (JOB 14:4, PSA 51:5). The word "flesh" refers to the sinful nature of man, not to the physical nature of man. Jesus was also telling Nicodemus that as he was born a Jew in the flesh he could have admission into the fleshly kingdom of Israel, but if he desired to enter God's spiritual kingdom then he needed to be born of the Spirit.

v.7 Jesus tells Nicodemus not to marvel because Nicodemus must have looked bewildered by this doctrine that spiritual regeneration was a necessary condition for entering God's kingdom. Nicodemus had always thought that being born a Jew was sufficient. (Many "Christians" think that being born into a Christians home and attending church is sufficient for them to enter into God's kingdom.) Furthermore, be must be wondering how an old man like him could be born again.

v.8 Nicodemus being unable to separate spiritual regeneration from physical birth, had probably conjured, in his imagination, some bizarre concept of the entering into his mother's womb! So Jesus tells him that unlike physical birth, spiritual regeneration is an "invisible" operation wrought by the Spirit, whom Jesus compares to the wind.[7]

v.9 The doctrine of regeneration is strange to people because their idea of religion is that of an outward profession and reformation. [8]

v.13 The first heavenly thing Jesus taught Nicodemus was that He was God [9]. Jesus could teach "heavenly" things because, though he was now on earth, He originally came from there (ie, came down from heaven). In fact, though He was standing on earth talking to Nicodemus, he, as God, was still presently in heaven (ie, Son of man which is in heaven). This verse teaches that Jesus is the Second Person of the Holy Trinity.

v.14 To teach the next "heavenly" thing, ie, justification by faith, Jesus referred to an event that the Jews were familiar with, namely, God's provision of the brass serpent in the wilderness (NUM 21:4-9). In the wilderness, God sent serpents to kill the rebellious Jews; and then instructed Moses to make a serpent of brass and set it up among the people, so that whosoever was bitten and looked upon the serpent lived. This was a type of the Cross which is God's provision for all who are bitten by sin.

Whosoever trusts Christ's work of salvation will not perish from the "bite" of sin. Jesus is lifted up on the Cross (JOH 12:32,33). The plan of salvation is NOT a N.T. idea that was totally foreign to the Jews. Nicodemus, like other Jews of his time, thought that the Messiah would come as a conquering king to overthrow the Romans, instead of a sacrificing king to die for His people.

v.15 The reason why Jesus was lifted up on the Cross was to suffer for the sins of His people, so that they should not perish, but have eternal life. Jesus taught Nicodemus the most important "heavenly" truth, that salvation is by faith, not works. The usual "earthly" way of salvation was by good works. Throughout His dialogue with Nicodemus, Jesus was speaking of spiritual matters. Therefore, "perish" refers to spiritual perishing (ie separation from God's special presence), not physical perishing (ie, separation from this physical world). Eternal life means to be eternally in God's special presence.



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Footnotes

[1] The first part of this chapter records a meeting between Jesus and Nicodemus. Verse 1 introduces Nicodemus. Verses 2-10 records Nicodemus' three questions, and Jesus' three answers. Verses 11-21 records Jesus' discourse on the matters discussed.

[2] In the original Greek, the verse is preceded with the word "And. " because this meeting between Jesus and Nicodemus took place immediately after Jesus' dramatic entrance into the temple and His numerous miracles (as recorded in chapter 2). Nicodemus had either personally witnessed these events or had been informed of them.

[3] The Pharisees' beliefs were opposite of Jesus' teachings (eg. they believed that a man was saved by being born a Jew, and that man was saved by good works). Yet Nicodemus, the Pharisee, was saved by the simple lessons that Jesus taught in this chapter. The lessons that are taught in this chapter are extremely useful for evangelism, and all evangelists must really know this chapter well.

[4] v.2 It is possible that either Jesus or Nicodemus were too busy in the day to meet. It is unlikely that Nicodemus was afraid to be seen with Jesus, because at this time there was little official opposition to Jesus' ministry. However, it is more likely that Nicodemus was ashamed to be seen consulting this unknown "rabbi" on religious matters when he himself was looked upon by the Jews as an authority on such things. This is the likeliest reason because when Nicodemus was not ashamed to be associated with Jesus after His crucifixion, it was mentioned for the purpose of contrast that Nicodemus had first come to Jesus by night (JOH 19:39). The process of regeneration had dramatically changed Nicodemus from a coward to a brave man.

Nicodemus and his fellow Pharisees (ie, we) had observed Jesus' miracles and come to the conclusion that Jesus was not a false prophet but one who had come from God. They had concluded that, though demons can also do supernatural works. Jesus' miracles (ie, these miracles that thou doest) being so extraordinary were certainly not derived from demonic power but from God.

[5] v.3 Though Nicodemus had asked no question, Jesus answered the question that He knew was in Nicodemus' heart, namely, "As a Jew, and as religious Pharisee, surely I will get to heaven, won't I?" Though Nicodemus was teaching others about the way to heaven, deep in his heart he did not have assurance of salvation, therefore, this question of his salvation lingered in his heart.

The phrase "verily, verily, I say unto thee" is used only by Jesus, and recorded only in John's Gospel. It is found twenty five times in this Gospel, each time at the beginning of an emphatic assertion of some great truth or heart-searching fact. In the original language, it is literally: "Amen; amen."

Nicodemus had expected to be commended by Jesus for his wise conclusion that Jesus' miracles were of divine origin. Instead Jesus uses another "mashal" to teach Nicodemus that unless he is born again he is blind man who cannot see spiritual things (ie, the kingdom of God), let alone enter the kingdom of God, or lead others into the kingdom of God. Jesus mentions being "born again" as a condition of seeing the kingdom, because he knew that Nicodemus, as a Pharisee, believed that he could see spiritual things and enter the kingdom of God because he was born a Jew.

The word "again" can also be translated "from above." In JOH 3:31, 19:11, JAM l:17, 3:15,17 it is translated as "from above." In any case, it makes no material difference to the meaning of this passage. However, in this passage the translation "again" makes more sense because Nicodemus asks "how can a man enter the second time into his mother's womb, and be born?' (v.4).

Regeneration (ie. spiritual rebirth) is also clearly mentioned in IJO 2:29, 3:9, 4:7, 5:1.4.18, and IPE 1:23. It had also been taught in the O.T. (EZE 11:19, 36:26). Our sin-dulled eyes cannot see the kingdom of God. "See" means to appreciate and enjoy. Sin has made men spiritually blind so that they cannot see spiritual things. After we are spiritually born again, we can see God's handiwork in the world, His provisions and protection in our lives, our own ingratitude and rebellion to God, His provision of the Saviour for our sins, the Spirit for our comfort, and the Word for our guide. Regeneration is the starting point of a new spiritual life filled with wonderful new experiences.

v.4 Nicodemus being a Pharisee, interpreted Jesus' words literally' rather than spiritually, and had a very carnal concept of religion (believing that Jews are "saved" because they are born of Jewish parents). Nicodemus' question also implies that he was an old man.

[6] Faith in Christ results in immediate regeneration. (2CO 5:17) Regeneration gives a man a heart that seeks God, and that is able to enjoy spiritual things, in other words, regeneration prepares a man for fellowship with God, both on earth and in heaven.

[7] In Greek, both "spirit" and "wind" are called by the same Greek word "pneuma." Like wind, the Spirit is invisible. Like wind, the Spirit produces visible effects (though it He Himself is invisible). Like wind, the origin and the way the Spirit works is unknown to man.

The second part of this sentence should be read "so is every one that is born of the Spirit worked upon by the mysterious Spirit"

[8] v.10 In the original Greek, "a master of Israel" is "the master of Israel." It appears that Nicodemus was the most highly respected teacher in Israel. Yet he did not know the way of salvation (ie, these things). We must not be surprised that the most highly respected bible teachers do not know about justification and regeneration. The majority of bible school professors teach salvation by good works and deny Jesus' miraculous work of salvation at the Cross. These people who deny the miraculous elements of Christianity and reduce it to moral teachings, are called modernists or liberals. The gospel that they preach is called the social gospel.

[9] v.11 'We' may refer to Jesus and John the Baptist, but more likely it refers to the three Persons of the Holy Trinity. Jesus begins His discourse by saying: "However incredible it may seem to you, it is absolutely true because we speak that we do know, and testify that we have seen," ie, this doctrine of regeneration was not received from some unreliable source. We, the three Persons of the Holy Trinity, know this to be true because we planned and executed this whole plan of salvation.

v.12 So far Jesus had told Nicodemus about regeneration. Regeneration was something that happened on earth. Furthermore, the concept of regeneration is not strange because man realises that he is a sinner who needs to be regenerated. Jesus had not yet told him things that happened in heaven, eg. Jesus' existence in heaven as God, the plan of salvation, God's love of the world, Jesus' death for sinners, faith in Christ as God's condition for salvation. Regeneration was not earthly in the sense that it was sinful or physical, but it was an "earthly" concept when it was compared with the "heavenly" concepts that Jesus was about to teach Nicodemus.