CHAPTER 3
Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. John 3:1
This man came to Jesus and it must have been a very unusual meeting. Here a Pharisee and member of the Sanhedrin came, although both of these institutions were deadly enemies of the Lord. The Pharisees were one of the two leading religious parties in Israel. Their history can be traced back to the Maccabean period (164-63 BC). 1 They were the devout keepers of the Law of God. They not only observed the written code but they also kept the traditions of the fathers or the Oral Law (later to be codified into the Mishnah). In all their religious efforts the Pharisees often tended to become self-righteous.
The Pharisees sought to “build a fence around the law” by adding many other commandments to those of the Old Testament. For instance, in the First Division of the Mishnah, entitled Zeraim (seeds), the offerings of Israel are dealt with. There are 93 pages in this section. The second division, Moed (feasts) there are 110 pages. In the sixth division Tohoroth (cleanliness), there are 182 pages. There were literally thousands of commandments added (to supposedly protect the law), despite the warning that God had given concerning adding to his word (Deut. 4:2; 12:32; Pro. 30:6).
After a while, the many added commands became ridiculous. A farmer or even a sailor could not tie a knot in a rope on the Sabbath day for this was considered working. If a person spat on the ground during Sabbath it was considered as making mortar, and was forbidden. However, if the person spat on a rock, where no soil was involved, that was permitted.2 If there could have been righteousness through the law and the many commands, the Pharisees would certainly have achieved it.3 But Nicodemus, like the rich young ruler, somehow must have realized that keeping the law was not enough.
Nicodemus, although his name was Greek, was a member of the Sanhedrin or Israel’s highest religious court. He was obviously a very rich man (cf. Jn. 19:39) with a lot of influence.
Apparently he had witnessed some of Jesus’ signs (cf. 2:23) that were done on his visit to Jerusalem. Barker & Kohlenberger say of him: “His approach shows that he was cautious, open-minded, and ready to receive a new revelation from God if he was sure of its genuineness.” 4 Tenney says: “His greeting revealed him as a gentleman and a thinker: a gentleman, because he paid Jesus a sincere compliment; a thinker, because his words implied that he had observed carefully Jesus’ works, and had concluded that only a heaven-sent person could perform them.” 5
“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’” (3:2). There have been a number of speculations as to why Nicodemus came to Jesus at night. Several commentators have felt that he was timid or fearful that his associates in the Sanhedrin would condemn him. Perhaps that is true, but it simply may have been for the practical truth that he worked during the day, or possibly that he felt Jesus was too busy in the day for a deep conversation. We really do not know why he came at night. We do know that later he stood up for Jesus in the Sanhedrin and that took some courage (7:50-52).
In calling Jesus “Rabbi” he was being very polite and complementary. “He acknowledges Jesus as a teacher (despite Jesus’ lack of credentials, 7:15).” 6 “Rabbi” was an esteemed title among the Jews, but Jesus had not attended the rabbinical schools of his day. Nicodemus was willing to overlook that since he realized that Jesus had obviously come from God. This statement was placed in the sentence for emphasis.7
Here Nicodemus speaks in the plural “we.” He certainly was not speaking for the whole Sanhedrin because most were bitterly opposed to Jesus. Likely he was speaking of a few of his Pharisee friends who shared his opinion. 8
THE NEW BIRTH
Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” John 3:3
Jesus greeted Nicodemus with this sharp and penetrating sentence. It must have cut into the heart of Nicodemus like a sword.9 Jesus began his conversation with “very truly I tell you.” In the Greek language it is literally amen, amen. This was adapted from the Old Testament word meaning “verily” or “truly.” 10 It became a way of affirming truthful pronouncements and was used by Jesus as a preface to significant statements.11
Perhaps Jesus was dealing “head-on” with Nicodemus because he was a representative of the Pharisees and the Sanhedrin. In Matthew 5:20, Jesus would make the serious charge: “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.” So obviously, Nicodemus, the Pharisees and the leaders of Israel were on shaky spiritual ground and Jesus wanted to make that fact known first of all.
Jesus told Nicodemus that he must be born again. This was an astounding statement. This man was a member of the highest religious rank in Israel. He had probably studied the scripture all his life and had even become a famous teacher of religion. Jesus said to him that he had to start over. That was almost like saying to a distinguished PhD that he must begin anew in the first grade.
Let us try to understand the concept of being born again. This is critically important, and if Jesus were here today he would probably say the same thing to a very high percentage of people in the Christian church. The Greek word anothen can mean three different things. It can mean a completely radical change; it can mean being born a second time; or it can mean being born from above. There is a sense in which all three meanings are in the word, however, Barclay feels the second idea is more prominent here.12
All this must have sounded strange to the ears of Nicodemus. He was likely born into the Jewish faith and he had climbed to the highest ranks of the religion. Keener says, “Jesus explains to Nicodemus that religious knowledge and ethnicity are not a sufficient basis for a relationship with God; one must be born into his family by the Spirit.” 13
Back in 1993, I found it necessary to undergo a quadruple bypass heart operation in Israel. The staff was very good in preparing patients for this serious operation. One of the Jewish counselors tried to give me an illustration that I would understand as a Christian. In her halting English she said, “It is like being born again.” That was indeed a comfort to me.
Had Nicodemus thought for a moment, the concept of being born again was prevalent in the Jewish faith. When a Gentile came into Judaism as a proselyte the Jews considered it as a new birth. The proselyte came by profession, confession and external washing.14 Of course, if the person was a male, circumcision was also required.
As we consider the kingdom of God, we should point out that this subject is only mentioned twice in John’s gospel (cf. 3:5). It was however at the core of Jesus’ teaching and very much a part of the Synoptic Gospels. The kingdom of God is the spiritual rule of Christ over the individual life and the church. This rule is primarily seated in the hearts of believers. It is thus not a territorial thing at all but an inward and spiritual thing. While the kingdom of God relates to the final day, it also relates to today. Through the “already, but not yet” tension in the gospel, the kingdom is something we can enter immediately but will only be fully realized at the consummation of the age.15
“‘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!’” (3:4). Nicodemus was a very learned teacher of Israel and he had to have some knowledge of spiritual rebirth. The concept was dealt with in Isaiah 32:15-20; 44:1-5; 45:8; Jeremiah 31:31-34; Ezekiel 36:25-27; 37:9; and Joel 2:28. When Nicodemus began to speak of new birth it is entirely possible that it was a sidetrack to keep him from going into an uncomfortable area.
“Jesus answered, ‘Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit’” (3:5). While the concept of new birth was complex and difficult, Jesus added that the birth had to take place through water and Spirit. This has caused a great deal of discussion among commentators. How can we be born through water? The dilemma is the possibility that this is a reference to baptism, and several early Christian fathers saw this to be the case.16 In one sense, it would be totally natural to speak of baptism here because both John and Jesus were baptizing, although Jesus’ disciples did the baptizing. However, if baptism is part of the new birth then baptism is a work of righteousness, something people can do for their own salvation. Such an idea is totally opposed in the whole of New Testament teaching. It actually negates the concept of a spiritual rebirth. How are we to deal with this dilemma?
Morris comments: “It is the perennial heresy of the human race to think that by our own efforts we can fit ourselves for the kingdom of God…” 17 Baptism in itself cannot save us. Smith says, “…there are people who have gone through the ritual of water baptism who are not going to see the kingdom of heaven.” 18
There are other ways in seeing the “water” of this section. Guzik says, “… Some have thought that born of water means to be born again by the word of God. In other scriptures, water represents the word, as we are washed by the water of the word (Eph. 5:26).” 19 Kostenberger comments, “…It appears therefore that ‘to be born by water and the Spirit’ refers to a single event: spiritual rebirth, metaphorically expressed by the analogy of washing with clean water (cf. Tit. 3:5).” 20 Then, of course, there are those of Christian and Church of Christ backgrounds who see water baptism as a necessary part of the saving process.
“Flesh gives birth to flesh, but the Spirit gives birth to spirit” (3:6). In Genesis 1:11-25, we see that all living things brought forth according to their kind. This is also true in the spiritual world. Just as flesh brings forth flesh, spirit brings forth spirit. Fleshly things and fleshly methods cannot bring forth the Spirit. Since God is Spirit (4:24), he is ever preparing us to dwell with him in the spiritual world. Flesh and blood cannot inherit that spiritual kingdom (1 Cor. 15:50).
“You should not be surprised at my saying, ‘You must be born again’ (3:7). We should surely take note when Jesus says, “You must be…” This injunction not only applied to Nicodemus but it applies to every living soul then and now. There is no way to enter heaven without a completely new birth. Again, Nicodemus should have realized this. The Twentieth Century evangelist Ray Stedman has this to say: “…I have been preaching and teaching the scriptures for almost fifty years, and I want to tell you that the one thing that keeps most people from being born again is that they do not want to admit their need.” 21
How can we be born again? Here are the simple Bible steps. We must confess that we are sinners and that we have the need to be saved. We must in simple faith ask Jesus to save us. We must then believe that he has done so according to the sure promise, “for, ‘Everyone who calls on the name of the Lord will be saved’” (Rom. 10:13). That’s it. There are other things a newborn Christian should do, like being baptized immediately; like finding a good Bible believing church and being a part of it; and like praying and reading the Bible faithfully every day. We should also witness and tell others what has happened to us.
“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” (3:8). When a person is saved or born again in the Spirit, that person enters a new realm of existence. He or she enters into the spiritual realm with the Lord Jesus, for God is spirit (4:24). Just like human birth is a mystery, spiritual birth is an even greater mystery.
Jesus here compares the Spirit to the wind. Indeed, the same Greek word pneuma can mean “wind” or “Spirit.” 22 How true it is that we see the results of wind but we do not see the wind. We do not know where the wind is coming from or where it is going. When I was back in seminary, I read a sermon outline that has always stuck with me. The minister was writing on the life of the Spirit-born person. His three-point outline read: “The inscrutable origin of the Spirit; the indisputable evidence of the Spirit; and the incalculable destiny of the Spirit.” That sums up the spiritual life quite well. We have an inscrutable origin because we were chosen in Christ before the foundation of the world (Eph. 1:4). When the Holy Spirit is upon our lives it cannot be denied. And then, when Christ appears we will become like him (1 Jn. 3:2) and be with him in unknown heavenly realms forever.
NICODEMUS HAS QUESTIONS
“How can this be?” Nicodemus asked. John 3:9
Pett says, “What is clear to many a Christian child is a total mystery to the learned scholar.” 23 It seems that Nicodemus was snared on the same false assumption that plagues many today. They think that it is necessary to understand before it is possible to believe. With just a quick reflection we can realize that we have numerous things around us today that we do not understand and yet we utilize them. Good examples of this are the ubiquitous computers and cyber devices we use constantly each day. Most people have no idea how these things work and yet that does not keep them from using these devices.
“‘You are Israel’s teacher,’ said Jesus, ‘and do you not understand these things?’” (3:10). We cannot escape the fact that Jesus was being a little rough on Nicodemus. He was a teacher in Israel and yet he did not understand about spiritual renewal. Actually, the Greek reads not “a” teacher, but “the” teacher in Israel (ho didaskalos tou Israēl). Robertson says that this phrase means the well-known, authorized, accepted teacher in Israel.24 Although he was in a very high position he nevertheless had an embarrassing ignorance of spiritual things.
“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. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? (3:11-12). The great F. B. Meyer says, “Though physically on earth, our Lord was spiritually in touch with the heavenly realities.” 25
The Lord had tried to illustrate heavenly realities by using earthly examples but Nicodemus could not understand. The Bible says, “The spiritual did not come first, but the natural, and after that the spiritual” (1 Cor. 15:46). Our understanding of spiritual things has to be based upon the natural pictures. The distinguished scholar, Hossein Nast, has said. “You cannot reach the formless except through form.” 26
There has been much discussion among scholars as to who is speaking in the following verses. Apparently the dialogue of Jesus and Nicodemus becomes a monologue on Jesus’ lips that may end with verse 15. Some scholars feel that it then becomes a meditation by John on the new birth.27
“No one has ever gone into heaven except the one who came from heaven— the Son of Man” (3:13). After all, he had come down from heaven to earth (cf. 1:18; 6:46; Prov. 30:4). Some translations end this sentence with “who is in heaven.” (KJV, NKJ), but these words are not found in leading manuscripts.28 Of course, by the time John wrote his gospel the Son of Man had ascended back to the heavenly realms.29 Because of his knowledge of heaven Jesus was the only one who was capable of revealing heavenly things.
“Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him” (3:14-15). Here Jesus makes reference to Israel’s early history in the wilderness. The passage spoken of is found in Numbers 21:4-9. At this point in their wilderness journey the people rebelled against God and he sent fiery serpents to bite them. Many died from snakebite and the others came repenting to Moses. The great leader had a bronze snake fashioned and lifted on a pole. When the bitten people looked at the snake their lives were spared.
The wilderness snake was thus a picture of the gospel and the salvation offered. Clearly, every human being is bitten by the poisonous serpent of sin, for all have sinned (Rom. 3:23).
Jesus was lifted up on a pole to become a judgment upon sin and to deliver all those who would look to him. The Bible says, “Turn to me and be saved, all you ends of the earth…” (Isa. 45:22). Jesus would say in John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself.” We see here that the words lifted up have a dual meaning. They mean “to be crucified” and even to be “glorified and exalted” (Jn. 8:28; 12:32-34).30
It is interesting today that the image of the serpent wrapped around the pole has become the symbol of healing and medicine.31 The image is a puzzling one, especially since the Jewish people were forbidden to make images. After several generations the Israelites began to worship the serpent on the pole and King Hezekiah had it broken into pieces (2 Ki. 18:4). This merely illustrates how religious symbols could cause spiritual trouble in biblical times and can do the same in our own day as well.
GOD’S ALL-ENCOMPASSING LOVE
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. John 3:16
Through the ages of Christendom this has likely been the most popular verse in the Bible. Guzik says, that this verse “…has long been celebrated as a powerful, succinct, declaration of the gospel. Of the 31,373 verses in the Bible, it may be the most popular single verse used in evangelism.” 32
This verse assures us that the love of God is all-encompassing. It reaches to all people everywhere and it extends through eternity for all those who love him. This verse was news to the Jewish people. They knew that God loved Israel. Wheaton Professor Gary Burge says, “Judaism would rarely (or never) speak of God loving the world outside of Israel…It is a uniquely Christian idea to say that God’s love extends beyond the limits of race and nation.” 33
The word for “loved is the Greek word agapaō. This is the highest form of love – the God kind of love. This word was seldom used in Classical Greek but the early church took over the word and it exploded with special meaning.34 This word and the concept behind it became the core of Christianity. It is clear that God loves the whole world with his special and all-inclusive love. In speaking of the world, he once more has reference to the kosmos or the fallen realm of humanity that is always opposed to God.35
Here we see that those who trust in God will gain eternal life. In the Greek this word is aionios and it means age-long or eternal.36 This is not simply a duration of life but an extremely high quality of life. If we had an ever-extended life in our fallen and sinful state, we would likely experience an eternal hell. Many people cannot bear to endure the short life assigned to them on earth. In the US the suicide rate has surged to a 30-year high. The overall rate has risen by 24 percent from 1999 to 2014. The rate has especially surged (63 percent) among middle-aged women.37 The eternal life that Jesus gives has a wonderfully high quality – the quality of life that God has. And if we can imagine it, this life will go on, and on, and on. Abraham Heschel once said, “Monuments of stone are destined to disappear; days of spirit never pass away.” 38
One great thing about this eternal life is that believers are able to begin enjoying it at the present time. This is indicated by the present tense (‘have’) used here in the Greek.39 We can experience it to a degree while we live, but the fullness of that life will come at the consummation, or the end of the age.
For God did not send his Son into the world to condemn the world, but to save the world through him” (3:17). This verse presents us with a paradox. Jesus did not come to earth to judge us. However, later in John 9:39, he will say that he came to judge. Can both these things be true? 40
Many people today feel that Christ and Christians have come to condemn them and make them uneasy. Jesus did not come to condemn the world but he came to offer all people a free salvation by believing in him. However, by not believing, people will bring condemnation upon themselves. Quite simply, all people will not be saved. God has come to knock on each heart door, but the lock is on the inside of the door. When a person locks the door that person has become the author of his or her own condemnation.
“Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (3:18). Simply put, the believer is already saved and the unbeliever is already condemned. While the love of God goes out to all people the world over, all people will not be saved. All people will not accept that love. The problem is the darkness and sinfulness of the human heart. Yet, if there was only love and no judgment then love would be meaningless. As Paul Copan says, “Without the language of sin, the language of salvation doesn’t make sense.” 41
“This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil” (3:19). John again is using one of his favorite words – light. That eternal and heavenly light of God has come into the world. But not everyone is happy about it. As Meyer says, “Evil men avoid the light, as an inflamed eye the sun.” 42 Evil people have tried to put out the light but they have not succeeded. Pett comments: “When we pick up a rock in the garden the light shines where it was previously dark and we find there many unpleasant creatures that immediately scuttle for cover. So when Christ’s light shines on men they too will respond or run for cover, depending on the state of their hearts, and the result of what they do will determine their eternal future.” 43
“Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God” (3:20-21). True repentance is in one sense a coming to the light and exposing all of one’s sins. Exposing sin is like exposing film. Once it is exposed for all to see the devil can no longer use his weapon of condemnation regarding that sin.
It is said that an architect once came to Plato offering money to build him a house where no one could see into its rooms from the outside. Plato said, “I will give you double the money to build a house into whose every room everyone can see.” 44 Wicked people do not wish to be seen. They are night operators and scamper for the darkness. The police are usually busier at night and most crimes are committed in the darkness.45
JOHN THE BAPTIST TESTIFIES ABOUT JESUS
After this, Jesus and his disciples went out into the Judean countryside, where he spent some time with them, and baptized. John 3:22
Barker and Kohlenberger state, “This period of Jesus’ ministry in Judea is not paralleled by any account in the Synoptic Gospels (cf. Mt. 4:12-21; Mk. 1:14).” 46 We know of this baptizing ministry of Jesus from no other gospel account. However, we know from scriptures like John 4:2 that Jesus himself did not baptize but he left this to his disciples. We cannot tell for certain at this point exactly how many disciples were with Jesus.
This ministry to Judea stresses the truth that the gospel had to first be offered to the Jewish people (Acts 1:8). Later this truth became the slogan for Paul as he preached among Jews and Gentiles (Rom. 1:16). This early ministry of Jesus among the Jews helps clear up a number of scriptures like Matthew 23:37; 26:6; Mark 14:3ff., and Luke 13:34-35.47 Obviously, John’s imprisonment had not yet taken place and he and Jesus were working in rather close proximity.
“Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized. (This was before John was put in prison.)” (3:23-24). The word Aenon means “a fountain.” 48 Aharoni and his team of writers note that the spot was identified in the fourth century as lying two miles south of Salim. Today it is known as Khirbet ed-Dir. The area is just south of Beth-shean.49 It was a place of much water. I often noticed, in my numerous trips up and down the Jordan Valley, that this area was a place where several large ponds of water could be seen. This always stood out, since the rest of the area was a dry and barren wilderness. It is interesting that John baptized in places where there was a good supply of water. His baptism, like that of Jesus, was by total immersion in water.
Hendriksen notes that between the temptation of Christ and John’s arrest there was a great deal of time when John the Baptist and Jesus worked in a sort of parallel ministry.50 When John was put in prison, then Jesus launched the major portion of his ministry. By 5:33-35, John was spoken of in the past tense.51
“An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing.” They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan— the one you testified about— look, he is baptizing, and everyone is going to him’” (3:25-26). Stedman says here, “A sense of rivalry between ministries is one of the devil’s most effective tools to impede the progress of the gospel.” 52 This rivalry illustrates the fact that there was close contact and communication between John’s group and Jesus.53
“To this John replied, ‘A person can receive only what is given them from heaven’” (3:27). This portrait of John reveals him as an utterly selfless and giving person. He was not the least concerned with his own reputation. He knew that all supernatural gifts were from heaven. In his heart there was no room for jealousy over Jesus’ success. Wiersbe tells this story concerning the famous evangelists John Wesley and George Whitefield:
It is reported that somebody asked Wesley if he expected to see Whitefield in heaven, and the evangelist replied, “No, I do not.” “Then do you think Whitefield is a converted man?” “Of course he is a converted man!” Wesley said, “But I do not expect to see him in heaven – because he will be so close to the throne of God and I so far away that I will not be able to see him!” 54
Of those born of women John had the highest place of all, but that did not compare with Jesus, who was born from above (Matt. 11:11). John would not dare to try and take Jesus’ place.
“You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.” (3:28). There were many who suspected that John was the Messiah, despite his constant disclaimer of this title. We have seen earlier in our comment on 1:19-20, that there were still groups of people in the early church who had only the baptism of John and who likely still considered him the Messiah. John would have none of it.
“The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete” (3:29). This verse refers us back to the ancient custom of the “friend of the bridegroom” or the shoshbin in Hebrew. No doubt, it was from this custom that we get the idea of “best man” in weddings today.55 However, the job of the shoshbin was considerably more involved than the best man. Barclay describes some of his duties:
He acted as the liaison between the bride and the bridegroom; he arranged the wedding; he took out the invitations; he presided at the wedding feast. He brought the bride and the bridegroom together. And he had one special duty. It was his duty to guard the bridal chamber and to let no false lover in. He would open the door only when in the dark he heard the bridegroom’s voice and recognized it. When he heard the bridegroom’s voice he let him in and went away rejoicing, for his task was completed and the lovers were together.56
All through the Old Testament there are pictures of God as the bridegroom and Israel as the bride (Isa. 62:4-5; Ezek.16:8; Hos. 2:19-20). The picture is finally complete in the Book of Revelation as the bridegroom Jesus is finally united with his church, which is made up by the union of redeemed Israel and the Gentile church. (Rev. 19:7ff.). Wescott said it well: “The Baptist had fulfilled his office in preparing and bringing the representatives of the spiritual Israel – the new divine Bride – to Christ the Bridegroom.” 57 John could go on his way rejoicing for his task was finished.
“He must become greater; I must become less” (3:30). Barnes says, “…the light of the morning star fades away and is lost in the beams of the rising sun.” 58 It is hard on a person when he or she becomes eclipsed by a greater person. Barclay tells another story that illustrates this situation:
There was a certain American minister called Dr. Spence; once he was popular and his church was full; but as the years passed his people drifted away. To the church across the road came a new young minister who was attracting the crowds. One evening in Dr. Spence’s church there was a very small gathering. The doctor looked at the little flock. “Where have all the people gone?” he asked. There was an embarrassed silence; then one of his office-bearers said: “I think they have gone to the church across the street to hear the new minister.” Dr. Spence was silent for a moment; then he smiled. “Well, then,” he said, “I think we ought to follow them.” And he descended from his pulpit and led his people across the road.59
JESUS, THE ONE ABOVE ALL
The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all.” John 3:31
Again, Bible scholars are not sure who is speaking in this section (31-36). They wonder if it could be Jesus, John the apostle or John the Baptist speaking. Ancient manuscripts had no quotation marks, so it becomes difficult in certain places to know who is speaking.60 In this case we may just allow the reader to decide. Clearly, there is no earthly messenger of whom it can be said that he is “from above.” 61 John the Baptist certainly would not claim such a title.
“He testifies to what he has seen and heard, but no one accepts his testimony. Whoever has accepted it has certified that God is truthful” (3:32-33). Jesus came from heavenly realms and was able to declare what he had seen and heard with great authority and certainty. No one else could do such a thing. Jesus came to testify and bear witness. It is still true today that the best witness to the world is to share what has happened to us – to tell others what we have seen and heard.
“For the one whom God has sent speaks the words of God, for God gives the Spirit without limit” (3:34). There is a great difference between the anointing of Jesus and the anointing we receive as children of God. Jesus received the Spirit without limit. There was no point or no time when the Spirit was not mightily at work in him. He did not have to wait until he was full of the Spirit as we might have to do. Indeed, he is the one who gives fullness of the Spirit to all of us (4:10-14; 7:37-39). Jesus came as God’s full revelation to us.
“The Father loves the Son and has placed everything in his hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them” (3:35-36). It is difficult to imagine, but Jesus is the heir of everything. All power and authority is given to him. “To reject the Son’s witness is to rebel against the highest authority in the universe.” 62
We see again here that when we believe in Jesus we immediately begin to enjoy eternal life. It is not just pie in the sky by and by when we die, but we can have some pie now. Of course, the fullness of our inheritance awaits the consummation of the age.
Here we are told that those who reject the Son of God will have wrath upon them. This is the only place in John’s gospel and epistles that the subject of wrath is mentioned. However, he does mention it ten times in his Book of Revelation. This reminds us of the words of Moses in Deuteronomy 30:19: “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live…”
“It has been said that all life concentrates upon a man at the crossroads.” 63 The whole of humankind is at the crossroads today. We are reminded of the words of Joshua long ago as he challenged Israel: “But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the LORD” (Josh. 24:15).