John 3:1-21 Born From Above

by Gregg Allen Trickett, written 07/01/2008 updated 06/16/2025, read time 150-240 min

Introduction

This text is unique in its revelation of Jesus Christ to a Jewish contemporary of the stature of Nicodemus. His conversation with Nicodemus follows His turning water into wine at a Jewish wedding (Jn 2:1-10). It precedes Jesus revealing Himself as I AM [Yahweh] to a Samaritan woman (Jn 4:1). These three narratives demonstrate that the Son of God came bringing water [God's testimony], the Holy Spirit, and His own blood so that man may know the love of God. Jesus brings to the forefront the One whom Moses and Elijah wrote about, Immanual, the LORD to whom Nicodemus stood before.

"For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day ... No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day" Jn 6:40, 44.

Searching for Immanuel, 'God with Us'

John 3:1 "Now there was a man out of the Pharisees, Nicodemus [was] his name, a ruler of the Judeans;"

Now - continuative particle δε: following the previous verse where Jesus who "knew [γινωσκω imperfect/active/indicative] what was [ειμι imperfect/active/indicative] in man [ανθρωπος dative/singular]" (Jn 2:25) continuing to Nicodemus who "was [ειμι imperfect/active/indicative] a man [ανθρωπος nominative/singular]" who did not know [γινωσκω present/active/indicative] things (Jn 3:10). The particle is adversative in that Jesus knew, but Nicodemus did not know.

This verse is a transition from events written in John chapter 2. The Pharisees recognized Jesus' jealousy for the temple as a sign they expected from the Messiah (Jn 2:17-18, quote from Ps 69:9); Jesus' statement to the Jews that He would be resurrected from the dead "in three days" (Jn 2:20-21); and the signs that Jesus was doing at the Passover (Jn 2:23). These three things weighed upon the mind of Nicodemus, ultimately compelling him to seek answers from Jesus.

there was - ην imperfect/active/indicative 3rd-person/singular: the being verb 'to be', sometimes being 'found' is implied; imperfect action began in the past and continued in the past, referring to Nicodemus existing as a Pharisee in time past; but perhaps no longer in his heart a Pharisee as he is here coming out from them, and subsequently separated himself from the Pharisees: 1. perhaps he was the Jew who discussed purification with two of the Baptist's disciples (Jn 3:25), 2. He argued with the Pharisees on behalf of Jesus as the Christ (Jn 7:50-51), and 3. He openly assisted Joseph of Arimathea with Jesus' burial after the Crucifixion (Jn 19:39).

This verse begins a comparison of Jesus' titles and offices with those of Nicodemus. Jesus is the same I AM (εγω ειμι, though not openly expressed in Jn 3) whom Moses stood before, the LORD's Shepherd and the Man God's Associate (Zec 13:7), the Son of God clothed in flesh as a Jewish man, that is Immanuel (Jn 1:14) who enlightens His creation (Jn 1:9), the Teacher (Jn 1:38), Jesus was "the Firstborn of the dead, and Ruler of the kings of the earth" (Rev 1:5), etc. In contrast to Jesus, Nicodemus was a man created by the I AM, a man standing before the Lawgiver, a ruler of the Jews having a prominent place in society, a Pharisee and teacher being among the self-appointed shepherds of Israel, a Jewish man alive in the flesh but dead in his spirit. See the many titles attributed to Jesus in John chapter 1 and developed in the remainder of the fourth Gospel.

a man - ανθρωπος: man with a soul as distinct from animals, sometimes as man in conflict with God due to sin; here a sinful man compared to the sinless Man Jesus. This word is used five times in this conversation; twice of the Son of Man who descended from heaven to have been exalted (Jn 3:13, 14). The first use of "man" in the Gospel of John states that life was in Jesus and "the Life was the Light of men" (Jn 1:4). Jesus was not entrusting Himself to men [but to His Father, and as many as He would bring to Him] because He "knew what was in man" (Jn 2:21) - which was faithlessness, lack of trust, and rebellion; except for this teacher among man whom the Father was bringing to the true Teacher. Nicodemus was near ready to experience repentance towards God and faith in Jesus.

out of the Pharisees, - φαρισαιων: a teacher and practitioner of the Law adorned by traditions and meticulous observances; of Hebrew origin meaning 'separatist' regarding religion. The Pharisees inquired of the Baptist through agents (Jn 1:19-24), but here one Pharisee is inquiring directly to the One whom the Baptist spoke about. Jesus, the great Teacher, begins to teach the Pharisee about Immanuel. Nicodemus belonged to the separatist sect; yet from them he was distinct in curiosity, discernment, and humility. The Apostle Paul was a Pharisee "as to the Law" (Php 3:5), in that the Pharisees recognized a resurrection and spiritual life beyond death. The Pharisees were well educated and cultured, yet blind to the preeminent Truth. Nicodemus came by night being a teacher from the Pharisees, where Jesus came as a teacher from God [the Word (Jn 1:1), the Life and the Light (Jn 1:4)].

Nicodemus [was] his name, - νικοδημος ονομα αυτω: a Greek name derived from two words, 'victory' and 'public,' meaning 'victorious public' or 'public conquest', public in the sense of being 'bound' together socially; the name is set in contrast to his coming privately to Jesus. The entire public [everyone in the world, those who have descended from Adam] has the opportunity of victory over death and Hades in Christ Jesus. It is interesting that this Hebrew Pharisee and ruler of the Jews had a Greek name; so had Rome and its predecessor the Greek Empire permeated life in Israel. Perhaps there is some word-play with his name and title in that this Pharisee has unbound himself with the sect of separatists under the cover of darkness; titled a separatist contrasted with bound socially by given name. He is a man yet to have victory in the Lord or to be named [owned] by Him. Jesus was separated from Israel as He was led outside the gates to endure a public crucifixion; still yet, God "has not despised nor abhorred the affliction of the afflicted; nor has He hidden His face from him; But when He cried to Him for help, He heard" (Psalms 22:24). Better still, it is God's intent for every man to meet the Son of God outside the city at the foot of the Cross; "and Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain" (Exo 19:17).

a ruler - αρχων: first, chief, prince, or magistrate (not civil but religious, clerical). Nicodemus belonged to the Sanhedrim, the governing council of Jewish officials. These rulers and Pharisees intimidated the Jews from believing in or following Jesus. John mentions that eventually "many even of the rulers believed in Him" (Jn 12:42) though they were not stating so publicly because of the Pharisees. Contrast this to Jesus who was "the Firstborn of the dead, and the Ruler [αρχων] of the kings of the earth" (Rev 1:5).

Jesus is the true ruler of both Jews and Gentiles, as this word for ruler [αρχων] is used once elsewhere of Jesus in the New Testament, "and from Jesus Christ, the faithful witness, the firstborn of the dead, and the Ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood" (Rev 1:5).

of the Judeans; - adjective plural των ιουδαιων: a designation first given residents under the rule of the tribe of Judah, including Benjamin; originally excluded the ten northern tribes who refused Davidic rule, now a title extended to all of Jacob's descendants after return from captivity in Babylon. Pilate recognized Jesus as a king and labeled Jesus accordingly 'King of the Jews' as a mockery against the Pharisees and rulers (Jn 19:19, Mk 15:12).

John 3:2 "this one came towards Jesus by night and said to Him, 'Rabbi, we perceive that you have come from God, [as] a Teacher; for not even one [man] is able to do these signs that You do if not God was with Him.' "

this one - demonstrative pronoun ουτος: this individual person as being distinct from others.

came - ηλθεν 2nd-aorist/active/indicative 3rd-person/singular: to come or to go; perhaps Nicodemus came to Jesus to "hear from Him and know what He is doing" (as later in Jn 7:50-51) in the light of recent miracles, rumors, and reports of Jesus [similar to the signs and inquiries mentioned in Jn 2:18-25].

towards Jesus - preposition προς: movement towards or before something, and the accusative τον ιησουν: meaning savior, transliterated from Hebrew Yeshua meaning 'Yahweh saves' or 'Yahweh his help.' "This man came to Jesus" as being led by the Father as Jesus said, "No one can come to Me unless the Father who sent Me draws him;" (Jn 6:44). All men will appear before Jesus: Christian (1Cor 4:5, 2Cor 5:10) and non-Christian (Act 17:31, Rom 14:9-12, 1Pet 4:5, Rev 20:11-15).

by night - νυκτος genitive: as opposed to the day. John refers later to this very night after describing Jesus' Crucifixion, "Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight." (Jn 19:39); as Jesus explained the Crucifixion to Nicodemus, "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;" (Jn 3:14).

and said - και ειπεν 2nd-aorist/active/indicative 3rd-person/singular: to speak or say. In John 3:1-21 Nicodemus makes three statements and asks two questions, though Jesus carries the conversation with Nicodemus standing before Him and the entire world on His mind.

to Him, 'Rabbi, - ραββι: a transliteration of a Hebrew word meaning 'my teacher' or sometimes 'my master;' a title of honor and dignity. Nicodemus [Pharisee, ruler, teacher] was coming to Jesus supposing himself to be His equal; see Jn 3:8 and the quote from Isaiah. Others recognized Jesus as Rabbi: Nathanael (Jn 1:49), the disciples (Jn 4:31, 9:2, 11:8), Galilean crowds (Jn 6:25), scribes and Pharisees [though with sarcasm] (Jn 8:4), and Mary (Jn 20:16). Jesus stated that He was the Teacher [and Lord] (Jn 13:13-14).

we percieve - οιδαμεν perfect/active/indicative 1st-person/plural: meaning to see with perception, plural as in we Pharisees or we rulers of the Jews. It is interesting that he came alone while maintaining a connection with the rest of the rulers and Pharisees. The perfect tense states that their knowing began in the past and continues to this point in the conversation. Likewise, Jesus addressed Nicodemus as one who represented the plurality of Pharisees in Jn 3:7. Jesus refers to Himself being part of another plurality in Jn 3:11 who knows what they testify and have seen; a plurality including the Spirit and the word of God, perhaps including His disciples or John the Baptist].

that You have come - εληλυθας 2nd-perfect/active/indicative 2nd-person/singular: to come or go, sometimes to appear; contrast Nicodemus coming from among the Pharisees vs. Jesus coming from God.

from God - genitive απο θεου: infers the point of origin, as coming from God who resides in Heaven, from God as being sent here by Him.

[as] a teacher; - διδασκαλος: instructor, master, teacher. Jesus and Nicodemus acknowledged the other as being a teacher. "Although the Lord has given you bread of privation and water of oppression, He, your Teacher will no longer hide Himself, but your eyes will behold your Teacher" (Isa 30:20). Nicodemus beheld the Teacher. The Jewish Messiah was expected to be a teacher when he came. Nicodemus sought answers from Jesus, as he perceived that Jesus came from God. The Pharisees greatly scrutinized John the Baptist asking him if he were the Christ, the Prophet, even Elijah! (Jn 1:19-24), so acknowledging this Title was no small matter to Nicodemus. It is interesting that Nicodemus referred to Jesus with the same title in both the Hebrew (as Rabbi [Hebrew rabbi] Jn 3:2a) and the Greek language (as Teacher [διδασκαλος] Jn 3:2b). When Nathanael realized that Jesus saw inside his heart he recognized Jesus as Teacher, Son of God and King (Jn 1:47-49).

for not even one [man] is able - δυναται present/middle-deponent/indicative 3rd-person/singular: to be of power, to be able or possible. The verb tense of 'can' indicates Nicodemus believed that Jesus Himself continued to be able to do signs; however, he was not asking Jesus to do a sign as had his associates (Jn 2:18). This demonstrates a measure of faith to believe that Jesus has in the past and remains able to do miracles and signs.

This verb is used 4 times in this conversation by Nicodemus (Jn 3:2, 4 [twice], 9) and twice by Jesus (Jn 3:3, 5). Jesus spoke of man's inability in both instances, "he can not see the Kingdom of God" and "he can not enter the Kingdom of God"; Jesus being the One that Nicodemus needed to both see and enter into by faith.

to do - ποιειν present/active/infinitive: meaning to make, form, produce, or do something tangible or obvious to the senses.

these signs - ταυτα τα σημεια: meaning a supernatural indication or miracle with a spiritual purpose; perhaps signs which Nicodemus witnessed earlier in that day or during the recent festival, "signs which He [Jesus] was doing" (Jn 2:23). The text in John 2:24 goes on to state that Jesus was not entrusting Himself [or rather His spiritual well-being] even to those who believed in His name. This may be another reason why Nicodemus waited until the cover of evening darkness to approach Jesus in the hope that Jesus might confide reason and explanations to Nicodemus.

that You do - ποιεις present/active/indicative 2nd-person/singular: to make or form, to produce or bring about; here adding to the recognition of Jesus' power to do by changing the same verb to second person. Nicodemus recognized [or supposed] that Jesus was the originator of the signs, the One making or forming them; not merely as Moses through whom signs were manifested. His reasoning is apparent from his previous phrase, "unless God is with him," stopping short of addressing Jesus as Lord, or as Immanuel [God with us]. But he was thinking as much. This is the inner struggle in Nicodemus' mind: is this man Jesus really God, the Immanuel spoken of by Isaiah?

if not - εαν μη: if not, unless, or except; a conditional negation positioned here petitioning an answer from Jesus.

God is with him.' - the irony is that Nicodemus is with God in the flesh. The Greek word order of this phrase places the verb first: 'is God with Him' placing import on the being verb 'is': η [from ειμι] present/active/subjunctive 3rd-person/singular while leaving the following phrase to conclude his statement: 'God with Him' θεος μετ αυτου. In Isaiah 7:14 the Hebrew word Immanuel is translated 'with us is God' and the Septuagint writes Emmanouel meaning 'God with us.' Isaiah states that this man, being a sign from the Lord Himself, will be born of a virgin. So Nicodemus aware of this and other Messianic Scriptures, perhaps aware of the times (Jn 2:18) and seeing certain signs (Jn 2:23), is contemplating the possibility of Jesus being Immanuel or God With Us; as such the teacher of the Jews gives Jesus occasion to disclose His Messianic office with the statement 'unless God is with him.' It was a question veiled as a statement. Nicodemus is probably contemplating in his heart 'How can a man be born of a virgin (Isa 7:14)? How can "a son given to us" also be "Mighty God, Eternal Father" ' (Isa 9:6-7)? Jesus knowing what is in man (Jn 2:25) answers what is in Nicodemus' heart by His statement in Jn 3:3, using language similar to that used by Nicodemus. Jesus said to him, "unless [Greek ean me] one is born again." Jesus said this because He knew the teacher of the Jews was unaware of his need for deliverance from sin and death, that he needed spiritual renewal, and that atonement to God will only come through the One before whom he stood. Jesus knew that Nicodemus was by nature oblivious to standing face to face with His Creator, that Jesus was Moses' Teacher, and that Jesus was the Lawgiver soon to be the One fulfilling its demands. We must recognize Jesus as Immanuel, God Himself born a Man in order to save Israel and the nations. Then we must recognize our individual need to be born from Him: born anew, born from above.

"Hear the word of the LORD, you who tremble at His word: 'Your brothers who hate you, who exclude you for My name's sake, have said, "Let the LORD be glorified, that we may see your joy." But they will be put to shame.' A voice of uproar from the city, a voice from the temple, the voice of the LORD who is rendering recompense to His enemies. Before she travailed, she brought forth; before her pain came, she gave birth to a boy. Who has heard such a thing? Who has seen such things? Can a land be born in one day? Can a nation be brought forth all at once? As soon as Zion travailed, she also brought forth her sons. 'Shall I bring to the point of birth and not give delivery?' says the LORD. 'Or shall I who gives delivery shut the womb?' says your God" Isa 66:5-9.

Born from Above

John 3:3 "Jesus answered, and said to him, 'It is so, truly, I say to you, if not one is born from above he is not able to perceive the kingdom of God.' "

Aside: Is there an inference here to Moses seeing the Promised Land from a distance, after the Lord took him up to a mountain? He died afterwards, and was buried by the Lord.

Jesus answered - απεκριθη aorist/middle-deponent/indicative 3rd-person/singular: to respond by answer, to conclude for oneself; here a Hebraism meaning to 'begin to speak' because of an expected answer tendered by Nicodemus, "for no one can do unless ..." (Jn 3:2). Incorporating the concept of being born from above, Jesus' forthcoming answer is seemingly unrelated to what Nicodemus was talking about; unless in his heart Nicodemus was contemplating the Messiah Immanuel being born of a virgin, having a miraculous conception only possible from the Lord Himself. Jesus and Nicodemus were contemplating and talking about the subject matter of birth, but from two differing viewpoints. Perhaps the Pharisee was beginning to cry out to God to deliver Judah as Rome threatened to destroy God's people, as Isaiah cried out "O Immanuel" (Isa 8:8); for the name of Isaiah's child signified Judah crying out to God for His presence amidst the looming threat of Aram [Syria] and northern Israel (2Kin 16).

and said - και ειπεν 2nd-aorist/active/indicative 3rd-person/singular: to speak or say.

to him, - Jesus did not directly answer Nicodemus' question [in the form of a statement] so as to acknowledge that He was a Teacher, a worker of miracles, or that God was with Him. Yet, Jesus' first recorded statement to Nicodemus was to teach him the requirement for entering the kingdom of God; so demonstrating that He was the Teacher. As God Himself, Jesus saw his heart and directed this statement in answer to the thoughts of Nicodemus, not to his verbal statement. Jesus begins to explain a miracle that cannot be perceived by the human senses, quantified by mathematics, defined by science, or reproduced by enchantment; but rather, it is experienced intimately by all who believe in the Son of God. Jesus did not explain His birth as a Man but rather He explained the opportunity of new birth for any man in Jesus Christ.

'Truly, truly, - αμην, αμην: another Hebraism meaning it is so, so be it, or surely; indicating being faithful, trustworthy, sure, or firm; the phrase prompts the audience to listen with utmost sincerity to this true statement, perhaps doubly true. Jesus used this phrase three times in this discourse: 1. regarding the necessity of being born again to perceive the kingdom of God; 2. that one can not see God's kingdom unless he is born of water and Spirit (Jn 3:5); and 3. that Jesus and John the Baptist speak of what they know and testify to what they have seen, but their testimony is not accepted by Nicodemus. The following declaration regarding being born from above has great consequence and is spoken with authority by the true Teacher and Lord (Jn 13:13), the God of truth (Isa 65:16), the Amen (Rev 3:14).

I say - λεγω present/active/indicative 1st-person/singular: meaning to 'lay forth' or to relate in words as a discourse; contrast here God addressing man saying, "I say to you unless ... see the kingdom of God" with man addressing God in Jn 3:2 saying, "unless God is with him."

to you, - dative case 2nd-person/singular σοι: addressing Nicodemus as an individual man, not as a class of people, but speaking of a third party.

if not - εαν μη: again meaning unless, if not or except, being the same phrase Nicodemus used to prompt Jesus for an answer in Jn 3:2, "unless God is with him." Nicodemus needed God with him in the heart so that he could perceive and enter into the Kingdom of God.

one is born from above - τις γεννηθη aorist/passive/subjunctive 3rd-person/singular and the adverb ανωθεν: the phrase means procreated or conceived from above, figuratively regenerated from the beginning [very first or topmost]. Nicodemus was contemplating Immanuel being conceived from above; perhaps even His being the Everlasting Father or the Prince of Peace born as a child by Yahweh Elohim; so Jesus [the Word became flesh (Jn 1:14) and the Only Begotten God (Jn 1:18)] taught Nicodemus the necessity of his heart's renewal; and that being born from above by the Spirit of God and by the water of God [His word, His testimony, His Truth]. Being born a second time or again may be implied here, given the understanding that all men are first born in the flesh from their mother's womb [not the water being spoken of in Jn 3:5]. Knowledge of the natural birth experience is certainly being drawn upon; but birth in the flesh is only a given preface for birth by the Spirit. The Greek word translated 'again' implies a second birth of the same sort as the first [in that both births are something new, innocent, pure], but the Greek language indicates that Nicodemus understood Jesus as saying 'born from above.' The origin of the birth is stressed here rather than the act of rebirth or renewal. It is a birth from God and not from man. It is according to God's will and not man's will (Jn 1:13). The new birth is supernatural, not natural. It is not seen or witnessed by the natural senses (Jn 3:8b). Rather, God in all His Person bears witness to the heart of the one having been born from above; see 1Jn 5:6 regarding Jesus coming, "This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. It is the Spirit who testifies, because the Spirit is the truth" (1Jn 5:6). Jesus refers to a believer's spiritual birth as being of the Spirit of God (Jn 3:5-8).

he is not able - δυναται present/middle-deponent/indicative [not passive/deponent] 3rd-person/singular: meaning not able or not at all possible; this is contrasted with Nicodemus' admission of Jesus' power to perform signs in Jn 3:2. The natural man is of the flesh and lacks a certain ability or possibility [to perceive] "unless he is born from above."

to perceive - ιδειν 2nd-aorist/active/infinitive: to perceive or know a matter, perception beyond the act of physically seeing something. So the Disciple whom Jesus loved earlier recorded the words of John the Baptist, "I baptize in water, but among you stands One whom you do not know [ειδω]" (Jn 1:26). The implication here is that among the Pharisees and now in the face of Nicodemus stood One whom they saw with natural eyes but without the perception that God tabernacled among them, without knowing that Jesus the Messiah was God's Anointed One who "baptizes in the Holy Spirit" (Jn 1:33). God's Kingdom is not noticeable to the natural man who is spiritually blind (1Cor 2:14). Moreover, this is the revelation that Jesus begins to unfold to the Pharisee who separated himself from his peers even in darkness.

Regeneration comes after faith and is coincident with being born from above. Regeneration is an act of God that accompanies the moment of salvation. After being saved and regenerated we are new creatures in Christ (2 Cor 5:17). The Lord draws a distinction between perceiving and entering the kingdom of God; the full perception being realized after entering and faith being the beginning of that perception before being saved. Jesus is the way of entering (John 14:6), by faith in Him; things which the Lord was unfolding to Nicodemus.

the kingdom - την βασιλειαν: a dominion, rule, or realm. Nicodemus stood before the King of kings, in the presence of our Sovereign Lord and yet he was unable to recognize the face of God in Jesus Christ. Nicodemus could not see the glory of God who tabernacled among man; the glory of the One before whom he stood (Jn 1:14). His own ability, knowledge, and stature would not permit him to enter into God's kingdom, not by his own knowledge or understanding of the Law of Moses; so Jesus begins to lay forth the prerequisite for entering the Kingdom of God - that of being born from above, and that in his heart by the Word of God and His Spirit.

of God.' - genitive του θεου: that which is His, or from God. Unlike the synoptic Gospels, John emphasizes the Person and office of King [the Kingdom of God] more than the place of the King [the Kingdom of Heaven]. Nicodemus and the Pharisees anticipated that a descendant of Abraham through Judah would rule the world (Gen 49:10, Ps 60:7, Isa 11:1-5, Jer 23:5-6). But there is no natural, ancestral, or inherited birthright that guarantees eternal life to all of Abraham's descendants. The Kingdom of God is as a spiritual Promised Land, not entered into so that it might be conquered, but entered into because Jesus Christ has conquered sin and death. Jesus was teaching that a man is better off being of the faith of Abraham than of the flesh of Abraham (Gal 3:7; Rom 4:13-17). Having the faith of Abraham is required to be born from above, and therefore having faith in God apart from the righteousness of the Law is a requirement of being a citizen of heaven in Christ - a citizen in the realm of the Kingdom of God.

So any person, including the Pharisees and rulers, without a spiritual birth from above can not perceive the presence of God governing among man, the "Child ... born to us" upon whose shoulders the government will rest (Isa 9:6); nor can he enter into it but from above by the Word and Spirit of God. Accordingly, the Kingdom of God is perceived by faith, "the assurance of things hoped for, the conviction of things not seen" (Heb 11:1). Similarly, Jesus told Nathanael if he would believe in Jesus (Jn 1:50) that he would spiritually perceive the Kingdom of God as far as to witness His angels ascending and descending on the Son of God (Jn 1:51). The Kingdom of Heaven is to be entered into by faith in Jesus "the Christ, the Son of the Living God" (Mat 16:16-19); inhabited by man born of the Spirit (Jn 3:5); having a righteousness surpassing that of the Pharisees (Mat 5:20), that of Christ's righteousness imparted to the believer (Php 3:9, Rom 10:10). The place or location of the Kingdom of God is everywhere the sovereignty of God is acknowledged, where Christ's hands are kissed (Ps 2:6-12), before whom all will bow in reverence and allegiance (Isa 45:23), whether in the realm of God's throne in heaven or the place of His feet on the earth (Isa 66:1). So as with the Law regarding the Sabbath let us not merely "remember" (Exo 20:8) with our minds but let us "observe" (Deu 5:12) with our hearts, by personal vigorous experience, the Kingdom of God. "Let us go into His heavenly dwelling place; Let us worship here at His footstool" (Ps 132:7).

Israel was looking for their Messiah-King to rule the world from Jerusalem, to establish and rule God's government from David's physical throne, and to minister to God according to the priestly Levitical offices. Yet, at His First Coming, the Messiah established the spiritual kingdom and priesthood - a spiritual realm and office entered into only after being born again. "Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He [Jesus Christ] will be a Priest on His throne, and the counsel of peace will be between the two offices" (Zec 6:13).

In addition, the priesthood was not by the Levitical precedent but according to that of Melchizedek. "So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, 'You are My Son, today I have begotten You;' just as He says also in another passage, 'You are a Priest forever according to the order of Melchizedek' " (Heb 5:5-6). Jesus begins here to explain to Nicodemus that partaking of the Kingdom of God is not a passive birthright of the natural descendants of Abraham (Mat 3:9) but rather something that must be entered into according to the faith of Abraham (heir of the world through faith Rom 4:13, 16), something available to Israel and to the Gentile nations. "But as for Me, I have installed My King Upon Zion, My holy mountain. I will surely tell of the decree of the Lord: He said to Me [Jesus], 'You are My Son, Today I have begotten You. Ask of Me [the Father], and I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession' " (Ps 2:6-8). God installed His King [Jesus the Messiah] at the time of Christ's trial, Crucifixion, and Resurrection. Between His Crucifixion and Resurrection Jesus as the Messiah fulfilled the office of High Priest. "But when Christ appeared as a High Priest of the good things to come, He entered through the greater and more perfect tabernacle ... through His own blood ... having obtained eternal redemption ... how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? ... For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us" (Heb 9:11-24). Man and the Law is not able to accomplish such things, nor a permanent forgiveness and atonement; so the need for being born from above to enter into the kingdom of God.

Entering God's Kingdom

John 3:4 "Nicodemus said to Him, 'In what way is a man himself able to be born being old? Not is he able to enter a second [time] into his mother's womb to be born?' "

Nicodemus said - lit' Nicodemus says', λεγει present/active/indicative 3rd-person/singular: John quotes Nicodemus as speaking in the present tense, perhaps to draw the reader into the conversation or to emphasize his question. John now narrates using λεγω instead of επω in Jn 3:2, as Nicodemus is more personal and vulnerable than in his opening statement. The first sentence is a question, the second a statement only but with the tone of a question.

to Him, - preposition προς meaning movement towards and the accusative αυτον: addressing the One having come from God to be born in the flesh [to us who is now in the bosom of the Father (Jn 1:18)]. προς is not used again describing this conversation until Jn 3:20, "does not come to the Light," and finally in Jn 3:21, "comes to the Light." Nicodemus has come to the Light, though first by night and years later as night approached (Jn 19:39); perhaps not now perceiving Jesus for who He is, but later publically associating himself with the death of Jesus [that which every Christian must do to have eternal life (Rom 6:3-5, 10:9, Gal 2:20, Col 2:12-13, 2Tim 2:11)].

'In what way - adverb πως: an interrogative implying admiration or wonder; here asserting something to the contrary.

is himself able - δυναται present/middle-deponent/indicative 3rd-person/singular: Nicodemus is speaking about others, not yet aware of his personal need for regeneration.

a man - ανθρωπος.

to be born - γεννηθηναι aorist/passive/infinitive: the aorist infinitive does not infer past action; same word as "born" in Jn 3:3, but there the subjunctive 3rd person regarding another man [not Jesus or Nicodemus]. Here the phrase 'to be born' has no person indicated, but the 3rd person is inferred from the verb 'can' instead of "to be born." The passive voice indicates that Nicodemus might have identified God as the 3rd party able to bring about a birth from above; and as such Nicodemus was not yet able to know or willing to admit that Jesus was Himself that very 3rd party, the Creator "through whom all things came into being" (Jn 1:3). However, the Pharisee does not reply using 'born from above' as Jesus stated, but rather he adds 'born being old.'

being old? - γερων ων present/active/participle: being aged, or an old man. The question is rhetorical, at least within the reason of the Pharisee. Again, perhaps Nicodemus in his heart is pondering 'How can the Ancient of Days become a Man?' He may have witnessed or heard of John the Baptist preaching, "He who comes after me has a higher rank than I, for He existed before me" (Jn 1:15). Perhaps after this encounter Nicodemus may have heard the Lord saying, "Truly, truly, I say to you, before Abraham was born, I am" (Jn 8:58).

In addition to the Immanuel Messianic Scriptures of Isaiah, Nicodemus would have been familiar with other Messianic texts. One Messianic text refers to the Christ as existing both before and after David (see Rev 22:16 Root and Descendant) both preceding David in age yet being a descendant of his according to the flesh, "Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit. The Spirit of the Lord will rest on Him ... in that day the nations will resort to the root of Jesse, Who will stand as a signal for the peoples" (Isa 11:1-2, 10). Another Messianic text refers to Christ as the King begotten (Hebrew 'yalad' meaning given birth to, LXX γενναω meaning brought forth or procreated) and installed upon Zion by the Lord who will inherit much, "But as for Me, I have installed My King Upon Zion, My holy mountain. I will surely tell of the decree of the Lord: He said to Me, 'You are My Son, today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, and the very ends of the earth as Your possession' " (Ps 2:6-8). Another Messianic text records the Lord [Yahweh] saying to David's Lord [Adonai], "The Lord says to my Lord: 'Sit at My right hand until I make Your enemies a footstool for Your feet' " (Ps 110:1). The preceding verse attributes characteristics of the Messiah and of a man to David's Lord while He [who was to be born after David] is being addressed as Adonai, a title used exclusively of God in the Scriptures.

Nicodemus did not say 'How can a man of any age be born again?' but rather 'How can an aged man be born?' Perhaps Nicodemus was also referring to his old age, appealing to Jesus not to talk about a third party but about him. Nicodemus understood Jesus' conversation as relative to himself, and eventually to all men; but because Nicodemus came to Jesus saying, "We know ...", Jesus addressed Nicodemus as a member of the third party.

Not is he able - μη before δυναται present/middle-deponent/indicative 3rd-person/singular: meaning to come or go into, or to come or go through. Nicodemus is not stating an absolute negative, as μη sometimes expresses anxiety expectantly fearing for a negative answer. He uses μη in the sense of 'lest not he is able ...', and is here likely not translated. Accordingly, Jesus does not confirm that this type of birth is impossible but explains the spiritual birth from above, that it is of water and the Spirit (Jn 3:5)].

to enter - lit. 'to go into', εισελθειν 2nd-aorist/active/infinitive: to come or go into, to enter.

a second [time] - adverb δευτερον: the ordinal second, or adverbially as here meaning afterwards, again, a second time, secondarily; this is not the same word that Jesus used referring to being born from above in Jn 3:3, γεννηθη ανωθε. This statement infers that a man had entered his mother's womb for a first time, "born of the flesh" (Jn 3:6).

into his mother's - εις ... της μητρος: elsewhere figuratively of Sara as our common mother (Gal 4:26). The Messiah was to come through Eve's seed (Gen 3:15), through Abraham's seed (Gen 22:18), and Isaac through Sarah (Gen 17:19, 21:3).

womb - την κοιλιαν from κοιλος meaning a hollow]: cavity of the abdomen, the bowels, inward part. Jesus later teaches the Pharisees that from the womb of believers indwelled by His Holy Spirit will issue or flow "rivers of living water" (Jn 7:38-39).

to be born?' - γεννηθηναι aorist/passive/infinitive: same construction as first used in this verse. The phrase 'can he' at the end of this verse in some translations is not present in the Greek text but is expressed with the word μη. The question may be rhetorical or an attempt at humor. Nicodemus was again begging for an explanation of what it is to be "born from above." Nicodemus understands and speaks of a natural birth while Jesus speaks of a spiritual birth from the Creator. Nicodemus discerns that the birth Jesus is speaking of has a new and different beginning, not a second beginning. Because of his curious nature, Nicodemus wants to lay his hands on the matter of this new birth, to touch it with his mind, to circle around it so that he may know its structure from all directions, to find its origin in the Law and Old Covenant. Jesus is pressing Nicodemus to see by faith, to lean not on his own understanding, even to anticipate a new Covenant in the blood of Jesus Christ. Accordingly, Jesus answers to this effect.

The reference to "his mother" may be a reference to Sarah, the wife of Israel's grandfather. Thinking that Sarah was with God in heaven above, he may have thought to jest about being born from her a second time.

Nicodemus' questions are reminiscent of the questions Abraham and Sarah asked of the Lord regarding a son being born to them in their old age. Abraham said, "Will a child be born to a man one hundred years old? And will Sarah, who is ninety years old, bear a child?" (Gen 17:17); and similarly Sarah said, "After I have become old, shall I have pleasure, my lord being old also?" (Gen 18:12). The Lord replied, "Is anything too difficult for the LORD?" (Gen 18:14). Abraham believed and the Lord credited righteousness to him according to faith (Gen 15:6, Rom 4:3). Jesus was searching for faith in Nicodemus ["how will you believe" (Jn 3:12)], and where he lacked a measure of faith, the Lord explained to Him in this dialogue - "whoever believes" (John 3:15-17). Jesus is the object of faith; not Abraham, Moses, or the Law. Metaphorically, the man of faith is spiritually born from the womb of the free woman Sarah, and the man of flesh is born from the womb of the bondwoman Hagar (see Gal 4:22-31). Man needs to have faith in God and in His work through Jesus Christ; as John writes, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name" (Jn 1:12).

Was Nicodemus asking these questions with laughter in his voice? The Pharisee may have been contemplating the age of Abraham and Sarah as he pondered his old age and being born from above. "Then Abraham fell on his face and laughed, and said in his heart, 'Will a child be born to a man one hundred years old? And will Sarah, who is ninety years old, bear a child?' " (Gen 17:17), and "Sarah laughed to herself, saying, 'After I have become old, shall I have pleasure, my lord being old also?' " (Gen 18:12). Isaac's name means laughter (Gen 21:2-3).

John 3:5 "Jesus answered, 'It is so, truly, I say to you, if not one is born out of water and [out] of Spirit he is not able to enter into the kingdom of God.' "

Jesus answered, - απεκριθη aorist/middle-deponent/indicative 3rd-person/singular; Nicodemus had just asked a question, answering it himself with an impossible conclusion: that a man could not enter his mother's womb and be born from it. Jesus answered by expanding the definition of being "born from above" in John 3:3.

Note that Jesus does not say "and said to him" as in Jn 3:3, 10.

'Truly, truly, - αμην, αμην; see notes Jn 3:3. This is the second time Jesus repeats the phrase "truly, truly" to Nicodemus and He will repeat it a third time in Jn 3:11. The phrase is used twenty-five times in the Gospel of John.

I say - λεγω present/active/indicative 1st-person/singular.

to you, - σοι dative case 2nd-person/singular; still addressing Nicodemus as an individual man, but speaking of a third party.

if not - εαν μη; the third time this Hebraism is used in the conversation.

one is born - τις γεννηθη aorist/passive/subjunctive 3rd-person/singular; same construction as Jesus used in Jn 3:3.

out of water - εξ υδατος; not in this instance 'from above' as in Jn 3:3; not likely meaning born naturally as from the water sac of the womb, as ἐξ places emphasis upon water as the origin. Here 'out of water' and 'of Spirit' do not equate to 'of the flesh' and 'of the Spirit' in Jn 3:6. Jesus is not equating birth from a womb of flesh with birth from this water, because this water and Spirit are from above (Jn 3:3). In this verse, water is not referring to the Person of the Spirit of God. This water is referring to the word of God, the testimony of God's will, to the truth of His word. God in His entirety, Father - Son - Holy Spirit, is involved in the rebirth of man. Man is selected by the Father (Eph 1:4), saved by the Son (Eph 1:7), and sealed by the Holy Spirit (Eph 1:13).

The name Moses means 'drawn' or 'brought forth,' out of water, and is implied in the name as a son is drawn out of the hollow of the mother at birth. Moses was born out of water; rather his life was spared because his mother put him in the Nile inside a basket, and Pharaoh's daughter raised him. "The child grew, and she brought him to Pharaoh's daughter and he became her son. And she named him Moses, and said, 'Because I drew him out of the water' " (Exo 2:10, see Exo 2:1-9). The Old Testament Law was personified under the name Moses, as they looked to him as their lawgiver. The Law with all its ordinances was the written testimony of God, a prescription for abundant life in the Promised Land. One must be born out of the Law, and into the Kingdom of God; as the Law should have been a tutor leading one by natural means to discern the spiritual intentions lying underneath them. By faith Moses was placed into the water of the Nile (Heb 11:23), by faith Moses refused to be identified with his Egyptian mother (Heb 11:24), by faith he left Egypt not fearing the ruler (Heb 11:27). Perhaps Nicodemus would find courage to separate from the Pharisees; and find the faith necessary to believe in the testimony of God, in the One carrying water and the Spirit from above.

Upon hearing the phrase "born of water" spoken by Jesus, Nicodemus would have instinctively recalled John the Baptist baptizing in the Jordan River. John's baptism was one of repentance towards God; and Jesus was baptized by John so that He might be identified as the One John preached about. Water baptism was outwardly symbolic of an inner process, which is the inner heart of a man being cleansed and changed by the word of God through the ministry of the Holy Spirit. What is common here with the natural birth in the flesh is that, a child in the womb receives air through the blood of his mother, but upon birth, the child receives the breath of life; as intended becoming his own being independent of his mother. Such is the breath of life from the Holy Spirit upon birth from the womb of the Word of God.

Birth from water symbolizes purification brought about after repentance from hearing the word of God, words from above as Jesus only spoke what He heard His Father saying in Heaven above (Jn 8:28, 12:49-50). This statement by Jesus, as some denominations deprave the true meaning, is not intended to infer that water baptism is necessary for salvation; but rather for our identification with the Crucifixion and Resurrection of Jesus Christ. Even John's water baptism was symbolic of matters from the heart.

and [out] of Spirit - και πνευματος: breath, a current of air, the wind, but figuratively of a spirit or the Spirit of God; see notes Jn 3:8. Jesus is referring to the Holy Spirit. John the Baptist saw the Spirit descending upon Jesus from above and abiding upon Him. After words from above have their intended result, then comes the Spirit from above; "that is the Spirit of truth, whom the world cannot receive, because it does not see [θεωρεω] Him or know [γινωσκω, same as in Jn 3:10 "know these things"] Him" (Jn 14:17a).

The Lord said of man before Noah, "My Spirit shall not strive with man forever" (Gen 6:3), and "I am bringing the flood of water to destroy all flesh" (Gen 6:17). Now the Lord has come to give eternal life, born out of water and of Spirit.

he is not able - ου δυναται present/middle-deponent/indicative 3rd-person/singular: same verbal construction as in Jn 3:3, speaking about a third party that is not able.

to enter - εισελθειν 2nd-aorist/active/infinitive: same verb Nicodemus used in the previous verse. Entering the mother's womb is contrasted to entering the kingdom of God.

into - εις: used of motion toward any thing, as here the point reached or entered. Perception of the Kingdom of God (Jn 3:3) is not the final objective; but here to enter into the Kingdom of God by actual and personal experience; not to enter into the womb of his natural mother as in Jn 3:4, but to enter into the spiritual Kingdom of God. And this by believing into [εις] Jesus Christ (Jn 3:16). See "no one has ascended into [εις] heaven" but Jesus the Son of Man who descended (Jn 3:13), the One God sent into [εις] the world (Jn 3:17).

the kingdom of God. - the kingdom with reference to the Person, as opposed to the Kingdom of Heaven which references place or location.

Adam was created in the field and afterwards brought into Paradise, the Garden. Having sinned against God, Adam was expelled and driven out from the Garden, back into the field; so every man was banned from Paradise until a certain time. Man is able to enter into Paradise again, a second time by believing in Jesus Christ who is the Last Adam (Rom 5:14; 1Cor 15:45). "For as in Adam all die, so also in Christ all will be made alive" (1Cor 15:22; see v45), and "To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God" (Rev 2:7).

The two-fold condition of entering the Kingdom of God in Jn 3:5 illuminates Christ's words in Jn 3:3 'from above' as being (1.) from water, and (2.) from the Spirit. As rain from heaven the Word of God was sent from above as John states, "the Word was with God" (Jn 1:1) "and the Word became flesh ... begotten from the Father" (Jn 1:14). "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life" (Jn 5:24), and "Jesus answered and said to him, 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him' " (Jn 14:23).

John writes in chapter 2 that the Lord first instructed servants to fill six stone waterpots to their brim with water. When they were full of water then our Lord turned the water into wine. This miracle of turning the water into wine (Jn 2:1-11) is in part symbolic of God satiating man with His word, which having accomplished its purpose in the heart brings about faith so as to believe in Jesus Christ for eternal life. Jesus offered living water to the woman at the well (Jn 4:10) that once in her would spring up to eternal life (Jn 4:14). At the wedding in Cana, the water becoming wine was symbolic of the Holy Spirit indwelling man [the six stone vessels] after being filled with truth, after being obedient to Jesus' cleansing and purifying words. Once born again the Christian no longer carries water for cleansing the outward parts, but his inward heart is changed, cleansed, sanctified, justified, redeemed, atoned for, and reckoned as righteous. The Christian has new life and the joy of marriage to the Bridegroom promised and sealed by the Spirit of the Lord. Accordingly, the new birth is sanctioned and brought about by collaboration of God, the Son, the Holy Spirit, and the man who obediently enters the Kingdom of God by faith. Water then is symbolic of the Word of God (Jn 17:17), Jesus Christ the Son of God. As John also portrays Jesus as the Truth (Jn 8:32, 14:6; Rev 19:11), then the Christian worships God the Father in Spirit and Truth (Jn 4:23): in the Holy Spirit [who Himself is also Truth (1Jn 5:6)] and in Jesus Christ.

Jesus Christ is not building His Kingdom and Temple through fleshly or natural means but rather He is building His habitation the Church through the Holy Spirit, "Then he said to me, 'This is the word of the Lord to Zerubbabel saying, "Not by might nor by power, but by My Spirit," says the Lord of hosts' " (Zec 4:6).

John 3:6 "That having been born out of the flesh is flesh, and that having been born out of the Spirit is spirit."

That having been born - το γεγεννημενον perfect/passive/participle nominative singular; until this verse the word "born" has been in the aorist tense and having either the subjunctive or infinitive mood; but now as a participle "born" is a verbal adjective, here adjective to flesh and spirit. The perfect participle states a past action that produced results continuing until the time of the speaker; in other words what is born of the flesh [or Spirit] remains of the flesh [or Spirit]. A man in the flesh cannot attain spiritual things without the agency of God, so the need to be born from above. The focus shifts in this verse from the new birth itself to the source of that birth.

In verse 3 Jesus brings into view a kingdom indiscernible and unreachable by natural means, but only by spiritual means that come from above. In verse 5 Jesus reveals the first two of three inseparable things necessary for entering into God's kingdom: that is 1. out of water [the testimony of God], 2. of His Spirit, and 3. through Jesus Himself. The third is revealed fully in Jn 3:21, but begins here in this verse; see notes on Jn 3:21. Jesus has in His Person that very water [the testimony of His Father (Jn 1:14b)], and He has the Spirit of God both in His Person and resting upon His body (Jn 1:32). The Word of God (Jn 1:1-3) who has come in the flesh of a Man (Jn 1:9-14a) bears His own blood for our salvation and atonement (see 1Jn 5:6). "For there are three that testify: the Spirit and the water and the blood; and the three are in agreement" (1Jn 5:7-8).

out of the flesh - εκ and genitive σαρκος: literally the body of meat; born of what is external and natural (Jn 1:13); as God has said, "Let the earth bring forth living creatures after their kind" (Gen 1:24).

is flesh, - εστιν present/active/indicative 3rd-person/singular and σαρξ nominative singular. A child born of the flesh first comes into the world through the water of his mother's womb [flesh], and then miraculously he breathes his first breath of air; and those in attendance hear the vulnerable yearning sound of the newborn. The mother's pain and labor is surpassed by her joy upon hearing the cry of her child. As the natural birth is heard with physical ears, so also is the spiritual birth from above heard with spiritual ears; see Jn 3:8. This statement, "that which is born of the flesh is flesh," puts Israel and the Gentile nations on the same footing; every man is born of the flesh and must be born again spiritually to perceive heavenly matters. In other words, residence in the Kingdom of God is not a birthright of the Jews alone as it is the privilege for all who believe, as God so loves every man inhabiting the world (Jn 3:16).

Nicodemus asked Jesus how an old man could be born a second time, or born again. Jesus answers Nicodemus here explaining that the birth from above (Jn 3:3) is not a fleshly birth like the birth that all men experience before coming into the world. That which is born of the flesh is already fallen from God, born into a state of sin (Rom 5:2, 19a), and has by its very nature the sentence of death upon it (Gen 3:19, Rom 5:12). "Flesh and blood can not inherit the Kingdom of God" (1Cor 15:50). God has designed another type of birth brought about in righteousness (Rom 5:19b) through faith, by believing in Jesus Christ as the Son of God. Birth in the flesh ends in death, but by spiritual birth one enters into eternal life through Jesus Christ (Rom 5:20-21). This is the reason man needs to be born of the Word of God and of His Spirit, because of the transitory nature of the natural birth. The natural birth is from "dust to dust." The spiritual birth in Jesus Christ [the Creator] is from the natural breath that every man has in Adam to the breath of Life that God gives to believers, breathed by Jesus Christ and the Holy Spirit.

and that having been born - το γεγεννημενον perfect/passive/participle nominative singular; in contrast to that which is born of the flesh.

out of the Spirit - εκ and genitive πνευματος: the Spirit of God; born supernaturally of the Spirit of God, born by the unseen breath of Life from God, even of the immeasurable and unseen will of God (Jn 1:13). This is not as "of the flesh" in the beginning of this verse but as God has said, "Let Us make man in Our image, according to Our likeness" (Gen 1:26), not merely of the dust of the ground (Gen 2:7), nor to return to the ground and perish there - but having eternal life (Jn 3:16).

is spirit. - εστιν present/active/indicative 3rd-person/singular and πνευμα nominatice singular neuter: the regenerated spirit of a believer. See 1Cor 15:40-58.

A child born of the Spirit comes forth from the world first through the washing of Water of the Word of God; then miraculously the Spirit breathes into him the gentle wind of life "from above." Therefore, by faith in Jesus Christ a man enters into the Kingdom of God, not only a spiritual living creature but with life everlasting - a second birth regenerated after the first. The Apostle John earlier wrote in chapter 1 of Jesus' spiritual birth referring to His birth as "the true Light which, coming into the world ..." (Jn 1:9). Light from above is spiritually discerned, so "the world did not know Him" (Jn 1:10). Jesus is the Light (Jn 1:5) which is seen spiritually and the Word (Jn 1:1) which is heard with spiritual ears.

Speaking of being born from above, John explained in chapter one that children of God are not born "of the will of flesh nor of the will of man, but of God" upon believing in Jesus Christ (Jn 1:12-13). Jesus was born a descendant of King David according to the flesh (Rom 1:3), but "was declared [determined] the Son of God with power by the Resurrection from the dead, according to the Spirit of holiness" (Rom 1:4). Ishmael was born to the bondwoman Hagar "according to the flesh" but Isaac was born to the free woman Sarah through the promise (Gal 4:23); that is Isaac was born by faith "according to the Spirit" (Gal 4:29). "For whatever is born of God overcomes the world; and this is the victory that has overcome the world - our faith" in Jesus the Son of God (1Jn 5:4).

The flesh and Spirit "are in opposition to one another" (Gal 5:17). As all flesh must die, man must die to himself. In Jesus’ time the Old Covenant was nearing its undertaking as a tutor only to be completed by the New Covenant in Christ's blood (Mat 26:28, 1Cor 11:25). The Law regarded the flesh and sin in the flesh; but birth into the spiritual promised land, or rather birth into the Kingdom of God (Jn 3:3), regards the entire being of man beginning with his innermost part - and this new way of life only (Jn 14:6) through faith in Jesus Christ (Jn 3:16). One side of truth and the Law here give way to the Lawgiver and grace upon grace.

John 3:7 "May you not wonder that I said [this] to you, 'Yourselves have need to be born from above.' "

not - μη; this sentence begins with 'not' in the Greek text; and is the negative of thought, will, desire, or uncertainty, more to do with a conception or supposition than what is factual, and corresponds to θαυμαζω. It is used here adverbially of the wonder in the mind of Nicodemus.

May you ... wonder - θαυμασης aorist/active/subjunctive 2nd-person/singular: to wonder or marvel at, to be surprised, to admire. Jesus is not speaking here in the imperative mood [a command] as He does to the Jews in Jn 5:28, "Do not be amazed ...", there saying even those "in the tombs will hear His voice." Jesus here acknowledges to Nicodemus that He knew what was in his heart and mind (Jn 2:25), and that Jesus' [or the Spirit's voice] words caused Nicodemus to be "amazed," marveling at the breadth and depth of the truth now confronting him. Nicodemus was beginning to hear the voice of God. His head full of ancient wisdom and his beautifully adorned world were surely beginning to spin at this point in the conversation, as indicated by his next response in Jn 3:9, "How can these things be?"

μη with the aorist/subjunctive expresses that Jesus desired that his wonder be transient and momentary, that his wonder about being born from above leads to his actually being born from above, that faith would be conceived within His heart. His transient and momentary thoughts coming and going are set in contrast to the Holy Spirit who comes and goes like the wind. As faith [firm intransient conviction] takes up residence in the heart of Nicodemus, the Spirit of the Lord will likewise abide in Nicodemus. "So faith comes from hearing, and hearing by the word of Christ" (Rom 10:17); the very thing that is transpiring within Nicodemus - see "you hear ..." (Jn 3:8).

This is the first statement Jesus spoke directly related to Nicodemus, not in the 3rd person relating to others in general, but in the 2nd person plural relating to Nicodemus and his associates. Jesus has been talking to him and teaching him, but regarding what all men needed. Only Nicodemus himself was amazed or wondered, not his associates. In the following statement, Jesus again speaks to Nicodemus about himself but in the plural as a member of a larger group.

that - οτι: because, (in) that.

I said - ειπον 2nd-aorist/active/indicative 1st-person/singular: to speak or say; referring back to Jesus' words in Jn 3:3.

to you, - σοι dative 2nd-person/singular. Jesus is speaking directly toward Nicodemus as an individual man and not as a representative of the Pharisees or rulers; as in Jn 3:3 where Jesus spoke about a third party that must be born from above, "unless one [3rd-person/singular] is born from above."

'Yourselves - υμας accusative 2nd-person/plural. Nicodemus and his associates together are the subject of the infinitive 'to be born.'

The entire phrase 'Yourselves have need to be born from above' serves as the direct object of the sentence; as Jesus was sending that phrase toward the heart of Nicodemus. What Jesus said [about all] was sent into this Pharisee.

It is possible, even likely, that Nicodemus heard audibly in his mind the phrase 'Yourselves have need to be born from above' by the voice of the Holy Spirit, and that Jesus was acknowledging this very thing to him. See Jn 3:8 noting that "you hear" 2nd-person/singular, meaning Nicodemus heard the sound of the Spirit breathing words and didn't know where it came from.

have need - δει present/impersonal-active/indicative 3rd-person/singular: it is necessary [as binding], must, has need of, it behooves you, sometimes translated 'must needs'; each used impersonally. This word is an addition to Jesus' earlier statement as 'must' is not mentioned in Jn 3:3.

Jesus may have made a play on words when using the word "must." As mentioned in verse 1, the name Nicodemus means 'victorious public.' His name is formed by combining two words: νικος: a victory, and δημος: the public (as bound together socially). The root word of 'the public' is the verb δεω: to bind; from which the verb "must" is derived, the word here in this verse "you must be born from above." δει is the present active 3rd-person/singular of δεω: it is necessary [as binding].

to be born - γεννηθηναι aorist/passive/infinitive; same word as in Jn 3:3 but there as aorist/passive/subjunctive. Here the subjunctive mood accompanies "amazed", or 'wonder.'

from above.' - ανωθεν adverb.

Eternal life is introduced to Nicodemus in terms of "unless" regarding a third party (Jn 3:3), regarding a third party also in Jn 3:5; but here in Jn 3:7 the intensity of the message progresses towards him as a "must." Jesus is now speaking directly about Nicodemus, though not as an individual man but as being part of a plural [either of the Pharisees and rulers, of the descendants of Israel, or perhaps of mankind]; as Jesus' words were previously directed to 3rd-person/singular in Jn 3:3, 5, but now 2nd-person/plural in this verse, "You."

Nicodemus was likely pondering salvation inclusive of the gentiles in that he did not earlier ask Jesus, 'How can an Israelite be born when he is old?' but rather referred to "a man when he is old." Though aware of John's message of repentance signified by baptism (Mat 3:11, Mk 1:4, Lk 3:3, Jn 1:19-24) the Pharisees were not submitting to John's message (Jn 1:11, 3:32) or baptism (Lk 7:30). These things were in the mind of Nicodemus as he was pondering his own need for repentance, baptism, rebirth, a new covenant, and God in the flesh - things formerly heard through the preaching of John the Baptist who spoke of Jesus saying, "this is the One who baptizes in the Holy Spirit" (Jn 1:33; see Jn 1:15, 23, 26-36). And now Nicodemus was hearing from the very mouth of the Messiah in Person that he must be "born again" and "born of the Spirit"; even that he must believe in the Messiah (Jn 3:14-16) about whom the Baptist spoke.

Israel can not rest on their birth from Egypt for salvation, passing through the Red Sea for cleansing and sanctification, adherence to the law for atonement and forgiveness, or entrance into The Promised Land as possessing life with God. Only spiritual creatures, man born from above, are permitted entrance into the spiritual Kingdom of God. He requires man to lay aside the natural encumbrance of the flesh. Man must look at the acts of God with a view to see the One performing them. More so, man must look at the Law of God with a view to perceive, acknowledge, and believe in the One who both gave and will soon fulfill the Law. With the advent of Jesus Christ Israel and the nations must now repent from sin and overcome sin and death through the blood of the Lamb of God. Man must be baptized by the Spirit of God by the washing of water with the word of God. Man must trust in the Only Begotten Son sent from above to fulfill the demands of the Law completely and permanently. That is to say, man must enter into the Kingdom of God by obedient faith to the Word of God, Christ Jesus our Lord.

John 3:8 "The Spirit wherever He wishes breathes, and His voice you hear, but you do not perceive from where He comes and where He withdraws; so is everyone who is born out of the Spirit."

The Spirit - το πνευμα; the same word as "Spirit" in Jn 3:5, 6, there without the definite article but present here. This should be understood as referring to the Person of the Spirit and not as wind, but as having characteristics similar to wind. Both the Hebrew and Greek words for Spirit [or spirit] are also used for wind.

breathes - πνει present/active/indicative 3rd-person/singular: to breathe, to blow upon, as does a breeze or breathing hard. The only use of this word in the Old Testament LXX is in a Messianic passage which has several words and matters in common with this discourse; see quote below [and not coincidently the chapter begins by quoting John the Baptist "A voice is calling, 'Clear the way for the LORD in the wilderness' " (Isa 40:3, see Jn 1:23].

"Do you not know? Have you not heard? Has it not been declared to you from the beginning? Have you not understood from the foundations of the earth? It is He who sits above the circle of the earth, and its inhabitants are like grasshoppers, Who stretches out the heavens like a curtain and spreads them out like a tent to dwell in. He it is who reduces [gives] rulers to nothing, Who makes the judges of the earth meaningless. Scarcely have they been planted, scarcely have they been sown, scarcely has their stock taken root in the earth, but He merely blows [πνεω LXX] on them, and they wither, and the storm carries them away like stubble. 'To whom then will you liken Me that I would be his equal?' says the Holy One" Isa 40:21-25, read all of Isa 40.

wherever - adverb οπου: at whichever spot, in what place where-so-ever. It is only used here in Jn 3:1-21; but first "where ['οπου] John was baptizing" (Jn 1:28), of whom the Pharisees inquired (Jn 1:24), and to whom John said "among you stands One whom you do not know [ειδω see below]" (Jn 1:26).

He wishes - θελει present/active/indicative 3rd-person/singular: to determine, choose, or prefer with intent, purpose, or determined will; placed before 'blows' in the text.

and you hear - ακουεις present/active/indicative 2nd-person/singular: to hear audibly; to listen or hear with attention, understanding, or comprehension. Jesus is now speaking to Nicodemus as an individual, in the 2nd-person/singular. He, the individual man, heard something; not the rest of the Pharisees and rulers, as Nicodemus came to Jesus intending to be alone with Him.

the voice of His - accusative φωνην: meaning the physical sound, voice, or noise released with implications of tone and disposition; sometimes a saying or language. Wind announces its coming by rustling the leaves, by swaying tree branches together, by driving rain on neighboring rooftops, by disquieting implements and pressing upon the windows of the house. Nothing natural impedes its progression or influences its course. A man is able to experience the coming and going of the wind, and to realize its effect without ever seeing the wind. So is the voice of God. This is the voice that Nicodemus heard; not from the lips of Jesus, but in his mind from the Holy Spirit who said to Nicodemus, ''Yourselves have need to be born from above;' as John the Baptist testifies, "For He whom God has sent speaks the words of God; for He gives the Spirit without measure" (Jn 3:34).

but you do not perceive - οιδας perfect/active/indicative 2nd-person/singular: to perceive, to know or perceive; same as 'know' in Jn 3:2 and as 'see' in Jn 3:3; Jesus is here talking directly to Nicodemus as an individual man, not as among the Pharisees or descendants of Abraham. Jesus spoke this to Nicodemus regarding him alone, here in the 2nd-person/singular "you." The likely reason is that Nicodemus came saying "We know ...", but Jesus was informing him that Jesus sees his individual heart and mind, and that Nicodemus did not know this.

from where - interrogative adverb ποθεν accusative case: from where or from which, it is an interrogative used here not to form a question but to make a statement; not the same as "where" above being a tangible point, but here a place not understood by natural means. It is only used here in Jn 3:1-21; but first by Nathanael asking Jesus "From where [ποθεν] do you know [γινωσκω (see "understand" Jn 3:10)] me?" (Jn 1:48).

He comes - ερχεται present/middle-deponent/indicative 3rd-person/singular: as in Jn 3:2 Nicodemus "came to Jesus"; who knew from where Nicodemus came. Jesus told his disciples where He was abiding, "Come [ερχομαι] and see [εἰδω perceive]" (Jn 1:39), but they had to follow Him in order to know it.

and where - που interrogative particle; but here as an adverb of place meaning at what or to where. It is only used here in Jn 3:1-21; but first "Rabbi ... where [που] do you stay" (Jn 1:38).

He withdraws; - υπαγει present/active/indicative 3rd-person/singular: to withdraw or retire [as sinking out of sight], to go with secrecy, to go out of sight covertly or away under cover. Nicodemus came to Jesus in this manner: under cover of night and darkness, secretly out of sight, separated from his associates (Jn 3:2). This Spirit moves in secrecy. "Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things" (Ecl 11:5). Similarly, the Pharisees did not know that Nicodemus would leave his surroundings and come in private to Jesus; and perhaps Nicodemus did not fully understand his coming to Jesus as he had been led into the presence of Jesus by the Father and the Holy Spirit.

Perhaps the Apostle John himself has heard the sound of the Spirit of God as like a trumpet when he "was in the Spirit on the Lord's day" and heard behind him "a loud voice like the sound of a trumpet" (Rev 1:10). John turned as the reverberating Wind willed to be heard from behind him. John saw Jesus standing amidst the lampstands only after he was led to hear, to turn around, and to see by the Spirit.

so - adverb ουτως: so, in this manner, thus, in this way; adverbial to "He comes" and "He withdraws."

is - εστιν present/active/indicative 3rd-person/singular: verb of being or existance.

everyone - adjective πας singular masculine: all, any, every; not Nicodemus alone but including him.

who is born - γεγεννημενος perfect/passive/participle singular masculine.

out of the Spirit.' - εκ out from, and πνευματος genitive case; in comparison to the origin and destination of the wind. As the first breath enters the newborn child and he cries out in need to his parents, so is everyone born of the Spirit of God. Conception into the Kingdom of God is unseen as is the heart changing in the deepest reaches of the innermost being. Somehow, a new creature comes forth as an act of God and His Spirit; yet, what is heard is a public profession of the Lord Jesus Christ, the Son of God; what is expressed is the glory of God in Jesus Christ crucified. Just as Jesus was God in the flesh conceived by the Holy Spirit, so also can a man be born anew, born of the Spirit of God. "Then I will sprinkle clean water on you, and you will be clean ... I will put My Spirit within you" (Eze 36:25-27), and "Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 'Abba! Father!' " (Gal 4:6).

Jesus' birth in the flesh (Jn 1:14) and His anointing by the Spirit of God after His baptism (Jn 1:32) is in no ways a renewal or rebirth. His Father was already "well-pleased" with His Son (Mat 3:17). Jesus was and is eternal (Jn 1:15, 30), the Lamb of God (1:29, 36) without flaw or blemish (Exo 12:5). Jesus was and is the Living One, the Creator and source of life.

As a learned Pharisee and privileged ruler, Nicodemus wanted to touch salvation, to define it, to see it demonstrated by his Creator Immanuel, to see and understand its conception and inception. But it is impossible to lay hold of the spiritual by natural means. It is impossible to trace, measure, study, or follow the workings of the Spirit of God; yet the results of His working in man are both heard and seen. Accordingly, John gradually develops the theme of Jesus being the Word [who is heard] and Light [who is seen], God Himself as Man who tabernacled among man, Creator in the beginning (Gen 1:1, Jn 1:1) who loves every man and came to give life anew to anyone believing upon Him. Jesus will teach and equip His disciples so as to baptize not only in the Name of God and Jesus, but also in the Name of the Holy Spirit (Mat 28:19); to have fellowship with Him (2Cor 13:14). Jesus gives His followers the ability to hear what the Spirit says; as John records seven times in Rev 2-3, "He who has an ear, let him hear what the Spirit says to the Churches."

Fitting words from the Apostle Paul:

"For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we wait eagerly for it. In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He [Jesus Christ] who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God. And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren" Rom 8:22-29.

Elijah's Testimony of Immanuel

John 3:9 "Nicodemus answered and said to Him, 'In what way is it possible these things come to be?' "

Nicodemus answered - απεκριθη aorist/middle-deponent/indicative 3rd-person/singular: to respond by answer, or to conclude for oneself. Until now Jesus twice answered Nicodemus in Jn 3:3, 5, but here the Pharisee answers with an unacquainted question, his academic credentials humbled, his aging soul wanting for knowledge.

and said to Him, - ειπεν 2nd-aorist/active/indicative 3rd-person/singular: to speak or say; still contemplating "God With Us" born as a Man and anointed by the Holy Spirit and now the impossible requirement of his own spiritual regeneration by means of birth from above, with his own will now exhausting and feeble he acquiesces a last inquiry to the Teacher:

'In what way is it possible - πως: interrogative adverb, and δυναται present/middle-deponent/indicative 3rd-person/singular.

these things - ταυτα nominative or accusative plural.

come to be?' - γενεσθαι 2nd-aorist/middle-deponent/infinitive: to begin to be or to come into existence implying a result; this is the only use of this verb in the conversation.

This is a question spoken in honesty from the heart, no longer inquiring about a second natural birth, but here inquiring of the spiritual birth as Jesus said that he "must" be born again or 'born from above.' The word 'must' was reverberating in his heart as he possessed no instruction or understanding either from the Scriptures or from the voluminous rabbinical dogma accumulated over the centuries. Nicodemus was confident with his perception of salvation under the Law, of its inherent truth and grace. But what of being born from above? Nicodemus appears caught off guard at this moment, unable to propose a statement in the form of a question to the Teacher, here asking a pure question without a preconceived answer.

However, tangibly or intangibly, being born of the Spirit of God was a new concept; one through which the Law and his official associations might have been a stumbling stone (Ps 118:22). Isaiah alludes to the new concept of travailing in delivery and birth, "Who has heard such a thing? Who has seen such things? Can a land be born in one day? Can a nation be brought forth all at once? As soon as Zion travailed, she also brought forth her sons. 'Shall I bring to the point of birth and not give delivery?' says the Lord. 'Or shall I who gives delivery shut the womb?' says your God" (Isa 66:8-9). But before this Isaiah looks ahead to the virgin birth of the Messiah Immanuel absent travail or pain in childbirth, "Before she travailed, she brought forth; Before her pain came, she gave birth to a boy" (Isa 66:7). Nicodemus is travailing ... and the Lord hears.

John 3:10 "Jesus answered and said to him, 'You are the teacher of Israel and these things you [do] not understand.' "

Jesus answered - απεκριθη aorist/middle-deponent/indicative 3rd-person/singular.

and said - ειπεν 2nd-aorist/active/indicative 3rd-person/singular.

to him, - dative singular; to Nicodemus and this time about him.

'You are - personal pronoun συ nominative 2nd-person/singular and ει present/active/indicative 2nd-person/singular: being verb; emphasizing "You" addressing Nicodemus as an individual man. This is not a question by the Teacher to His student, but a statement to Nicodemus that he lacks understanding of the Law and Life. The only question Jesus asks in the conversation occurs in Jn 3:12, and it has to do with faith, "how will you believe?"

the teacher - διδασκαλος nominative singular. Nicodemus honored Jesus by addressing Him as "Rabbi" and "a teacher" in Jn 3:2; however, Jesus did not reciprocate the honor with the title of Rabbi, but as the teacher of the Law who does not understand the Law. Although the Pharisees had entered the fold some other way (Jn 10:1), they were regarded as the contemporary instructors of Jacob's children. They were a self-appointed sect who assumed responsibility for perpetuating truth; often their embellished and hidden truth, and not that of the Law and the Prophets. This was Nicodemus' relation to Israel as a Pharisee.

of Israel - Ισραηλ: the name given to Jacob after "a man wrestled with him until daybreak" (Gen 32:24). As morning approached, Jacob would not let him go until he blessed him (Gen 32:26). "He said, 'Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed' " (Gen 32:28); and so have his posterity struggled with God. Here in this discourse Nicodemus is striving with God who is a Man, Immanuel.

The name 'Israel' comes from two words: the verb 'sarah' meaning 'to prevail' and a Name of God 'El' meaning 'Mighty One' or 'strength.' The name Sarah [wife of Abraham, grandmother of Jacob] and the verb 'sarah' have a common Hebrew root meaning princess or prince. Jesus is Himself the Prince. Speaking of Immanuel [God who became a Man], Isaiah writes, "For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace" (Isa 9:6). Jesus is the Prince of Peace here wrestling with a ruler of Israel, not to dislocate the "socket [the hollow] of his thigh" (Gen 32:25), but to touch the hollow of his heart; to open his spiritual eyes that he may see the loving God before whom he stood. "So Jacob named the place Peniel ['face of God'], for he said, 'I have seen God face to face, yet my life has been preserved' " (Gen 32:30).

Nicodemus pondered with amazement that if this Jesus was indeed Immanuel then he was standing in the presence of God; and alongside thoughts of birth by God's word and the witness of His Spirit, he said, 'How is it possible these things come to be?'

and [do] not - ου: not or no, full absolute negation.

understand - γινωσκεις present/active/indicative 2nd-person/singular: to know completely or understand absolutely. Nicodemus is not reprimanded for his wonder, for his hunger for knowledge, but for his lacking perception of the truth just set before him. The Pharisee, the learned teacher of Israel, was now asking a legitimate question for lack of true knowledge. He was humbled ... or was becoming so. "Who is blind but My servant, or so deaf as My messenger whom I send? Who is so blind as he that is at peace with Me, or so blind as the servant of the Lord?" (Isa 42:19, referring also to the priests and officials).

Jesus came to save man in the fullness of time. He found Nicodemus, a blind and deaf teacher in Israel in need of Salvation. This is the condition in which God finds man: deaf to His words and blind to His light, powerless to raise his own arm, unable to grasp the ultimate height of truth, wandering aimlessly without hope, groping midday at the wall for a doorway into the city, lost in a metropolis of insatiable lusts, desirous of all that is foreign and evil to God. "All of us like sheep have gone astray, each of us has turned to his own way; But the Lord has caused the iniquity of us all to fall on Him" (Isa 53:6). God by His grace leads men to Christ in order to be saved from their own sin and rebellion. He leads men to the Good Shepherd.

Perhaps Nicodemus began to understand more about these things as he afterwards defended Jesus before the other rulers and Pharisees, "Our Law does not judge a man unless it first hears from him and knows [γινωσκω] what he is doing" (Jn 7:51).

these things? - ταυτα accusative plural; these spiritual things vs. natural things, God giving birth to entire nations and spiritual birth to individual men, even the Son of God as a Man in the flesh. However, "these things" refer in a larger sense to Immanuel being the Suffering Servant who delivers the world from the bondage of sin at His First Coming, delivering Israel from bondage to foreign governments at His Second Coming. The blind Pharisees were teaching and leading the blind masses with incomplete testimony. "But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised" (1Cor 2:14). These things Nicodemus did not understand even before separating himself from the Pharisees; nonetheless, the Father was drawing him near to the Son.

Nicodemus stood before God's Servant upon whom He put His Spirit (Isa 421), the Creator of the cosmos who stretched out the heavens and "gives breath to the people" and "spirit" (Isa 42:5), Himself a Covenant to the people and a Light to the nations (Isa 42:6), the Light "to open blind eyes" (Isa 42:7). The Teacher is declaring in Person to Nicodemus "the former things have come to pass. Now I declare new things." (Isa 42:9; see Isa 42:1-7). Such is the grace of God to lead man to the foot of the cross and into the presence of Jesus Christ. These things Nicodemus did not understand before coming to Jesus by night.

John 3:11 "Truly, truly, I say to you, that we speak what we have known; we testify also what we have discerned, and you do not accept our testimony."

Truly, truly, - αμην, αμην. This is the third time Jesus responds with this Hebraism (see Jn 3:3, 5) after first making a statement (Jn 3:10) in response to Nicodemus' question (Jn 3:9). The third time Nicodemus spoke (Jn 3:9) was in the form of a pure question, no accompanying statement. So in Jn 3:10 Jesus had no statement to reply to by saying, "It is so, truly." Consequently, here in this verse, Jesus is referring to His own response as a truth. 'It is so' that Nicodemus did not understand (Jn 3:10).

Jesus has seen the Kingdom of God (Jn 3:13) and knows that a man must be born from above to see/perceive the Kingdom of God (Jn 3:3). Jesus came from above bearing water (Jn 1:18) and the Spirit (Jn 1:33), knowing that a man must be born of water and the Spirit to enter God's kingdom (Jn 3:5). This third time that Jesus says "truly, truly," He is about to explain openly that which Nicodemus must see and hear and believe for eternal life.

Jesus is about to give the Pharisee understanding about the birth from above, but first a deeper piercing into the hollow of his soul (Jn 3:11-12).

"For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do" Heb 4:12-13.

I say - λεγω present/active/indicative 1st-person/singular; same as Jn 3:3, 4, and 5. to utter words at random, used of young children beginning to talk; contrasted with lego which involves relating speech with intellect and reason. The "we" includes Jesus and His Spirit and the testimony of God.

to you, - σοι dative 2nd-person/singular; to Nicodemus. No longer does John narrate "Jesus said to him" (Jn 3:3, 5, 10), but John quotes Jesus Himself saying to Nicodemus, "I say to you." At this moment the living word of God penetrates deeper, drawing nearer into his heart, as the Lord was surely looking into his eyes; the Light of the world now piercing his soul and spirit, counting his thoughts and weighing his intentions the moment they were conceived, brooding over his hollow soul and lifeless spirit. This verse and the next (Jn 3:11-12) are remarkable in their intent. They are as surgical incisions efficiently passing through darkness and into the abyss of Nicodemus, sent to sever his wisdom and knowledge, to separate his tradition and ancestry, to set aside his white-washed glory and earthly alliances; this to begin filling his aging hollow with water and His Spirit from above (Jn 3:13-21; see "fill the waterpots" Jn 2:7).

that we speak - λαλουμεν present/active/indicative 1st-person/plural: to utter words, to talk in portions, usually with emphasis on its adjuncts in the Greek text such as here "what we know;" sometimes as a child talking much or as an infant learning to speak. The plural person refers to no less than the Father, Son, and Spirit; but Jesus is most likely referring to John the Baptist as he says "We." This instance of λαλεω is its only use in this conversation (Jn 3:1-21); a change in the Greek text describing the type of speech being used.

Perhaps Jesus was referencing a passage from Isaiah regarding the Lord teaching knowledge to his people who were not prepared or willing to receive it. His priests, prophets, and rulers were drunk on the job (Isa 28:7); so the Lord will speak to them repetitiously with small phrases as a mother teaches speech to a child, "To whom would He teach knowledge, and to whom would He interpret the message? Those just weaned from milk? Those just taken from the breast? For He says, 'Order on order, order on order, line on line, line on line, a little here, a little there.' Indeed, He will speak to this people through stammering lips and a foreign tongue, He who said to them, 'Here is rest, give rest to the weary,' and, 'Here is repose,' but they would not listen. So the word of the Lord to them will be, "Order on order, order on order, line on line, line on line, a little here, a little there," That they may go and stumble backward, be broken, snared and taken captive" (Isa 28:9-13).

The following examples demonstrate Jesus teaching Nicodemus through what He is saying, what Jesus knows well as the true Teacher of Israel. Jesus repeats various phrases to Nicodemus but while interchanging one word for another in subsequent similar phrases. He was teaching Nicodemus by making comparisons as a father would to a child; declaring truths that Nicodemus should have known were he also a teacher of Israel:

John the Baptist rejoiced upon hearing the voice of the Bridegroom (Jn 3:29), perhaps Nicodemus would eventually rejoice upon Jesus' words. The Baptist testified, "A man can receive nothing unless it has been given him from heaven" (Jn 3:27). By the will of God the Father Nicodemus is here being given words from heaven that he may be born from above, that he may know Jesus is from heaven and above all (Jn 3:31), that he may realize by experience that Jesus gives the Spirit without measure (Jn 3:34). Jesus' words come in portions and at various times, as we are able to receive them, as we are able to bear them. However, God imparts His Spirit "without measure" upon being born from above.

what we have known; - οιδαμεν perfect/active/indicative 1st-person/plural: what might be perceived by man, what is known by God. Here Jesus distinguishes between His own unique and incomparable knowledge to the finite knowledge and experience of Nicodemus. " 'For My thoughts are not your thoughts, nor are your ways My ways, declares the Lord. 'For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts' " (Isa 55:8-9). Jesus is able to direct the Spirit (Isa 40:13, Jn 15:26); surely He knows all things.

we testify also - μαρτυρουμεν present/active/indicative 1st-person/plural: to be a witness or bear record. John the Baptist testified to Israel about the Light (Jn 1:8) and to his disciples about Jesus (Jn 1:26).

what we have discerned, - εωρακαμεν perfect/active/indicative 1st-person/plural: to stare at or discern clearly; similar to a Hebraism meaning to experience face to face, with the mind, or with the senses. Addressing the Jews Jesus said, "I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father" (Jn 8:38). Being God Himself (Jn 1:1) Jesus has seen the face of God the Father (Jn 1:18), Jesus Himself being "the image of the invisible God, the Firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities - all things have been created through Him and for Him" (Col 1:15-16).

and - cumulative conjunction και: and, even, but, yet, also.

you do not accept - λαμβανετε present/active/indicative 2nd-person/plural: to embrace, to take, to receive or get hold of. See Jn 1:11, 26, 1Jn 1:1. Jesus addressed Nicodemus as a plural, he along with the other Pharisees and rulers; they did not embrace God's witness, which leads to the gift of faith. "His own did not receive Him" (Jn 1:11b).

our testimony. - μαρτυριαν accusative singular: the judicial or general evidence given, a witness; the origin of the English word 'martyr' comes from this word, a martyr whose life is exacted because of their testimony.

John the Baptist said that Jesus testifies to "what He has seen and heard ... and no one receives His testimony" (Jn 1:32) and "speaks the words of God" (Jn 1:34). Then John the Baptist declares an amazing truth relative to this conversation between Jesus and Nicodemus, saying "He [the Christ] "gives the Spirit" without limiting portion (Jn 1:34). Both Jesus and John the Baptist are testifying that Jesus is the Christ who baptizes with the Spirit of God into a new birth, into a regenerate creature of God under a better Covenant. Jesus will soon reveal to Nicodemus that the New Covenant is in the very blood of the Son of God; the staff of God who descended [becoming a living serpent of flesh] and ascended from Moses' hand being the same One [now Bronze Serpent] who was lifted up to heal those looking to Him. As such, Jesus will begin to explain to Nicodemus about His Crucifixion in order to give man a spiritual birth from above; yet, man must be willing and able to perceive heavenly truths, to see Jesus Christ as the Son of God who tabernacles among man, and to believe in Him by faith for deliverance and salvation.

The Lamb of God is the ultimate Martyr [see Isa 53; Zec 12:10], the ultimate testimony of the love of God. Not only is God's truth seldom received and the testimony of His Christ not accepted, but His messengers are often rejected and killed as well. "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!" (Lk 13:34). These things the Pharisees and rulers were yet to understand, much less able to experience and teach.

"For this commandment which I command you today is not too difficult for you, nor is it out of reach. It is not in heaven, that you should say, 'Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' Nor is it beyond the sea, that you should say, 'Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it. See, I have set before you today life and prosperity, and death and adversity;" Deu 30:11-15.

Moses' Testimony of Immanuel

John 3:12 "If I spoke to you the earthly [things] and you do not believe, in what way will you believe if I might speak the heavenly [things]?"

If - ει: conditional particle: if, whether; purely subjective.

I spoke - ειπον 2nd-aorist/active/indicative 1st-person/singular: to speak or say.

to you - υμιν dative 2nd-person/plural: to Nicodemus and his associates.

the earthly [things] - adjective επιγεια accusative plural: worldly, earthly either physically or morally.

and you do not believe, - πιστευετε present/active/indicative 2nd-person/plural: to have faith [noun πιστις] or trust. Jesus spoke the word "believe" seven times in this conversation. It is by faith that man lays hold of the unseen; it is persuasion surpassing the senses. Faith enters through the narrow gate, hearing 'this way' and 'be still.' Faith walks about fearlessly while Rome is upon His threshing floor; it leans upon His staff and robe.

In what way - adverb πως: interrogative particle of manner; Nicodemus asked twice using this word "In what way ...?" (Jn 3:4, 9). Jesus is acknowledging that He heard what Nicodemus was asking and here responds in like manner. Jesus is here explaining that the Pharisees and rulers must believe in the heavenly things, in Jesus who came from above carrying water and the Spirit from the Father.

will you believe - πιστευσετε future/active/indicative 2nd-person/plural; this verb occurs at the end of the Greek text; where it is adjacent to "no one has ascended into heaven" (Jn 3:13). Jesus continues to address Nicodemus in the plural, as belonging to the Pharisees. He persistently uses that association to draw Nicodemus out of that sect, that he might separate himself out of the Pharisees and associate himself with Jesus; the very thing that Nicodemus does on two future occasions: advocating Jesus while in the company of his associates (Jn 7:51), and identifying with Jesus' Crucifixion (Jn 19:39) and burial (Jn 19:40, 42).

This is the question that God has put on the table, 'Will you turn from your ways and believe in Me?"

if - conditional particle εαν: if, in case, provided; it implies 1. possibility or uncertainty, and 2. is a condition which a future experience must determine. εαν has been used with μη [subjective 'not'] up to this point in the conversation, meaning 'if not' (Jn 3:2, 3, 5); but this verse associates ου [objective 'not'] with believing.

I might speak - ειπω 2nd-aorist/active/subjunctive 1st-person/singular: to speak or say. This statement agrees with Jesus' teaching method, "order on order, line on line," now earthly things on earthly things before learning of heavenly matters.

heavenly [things]? - adjective επουρανια accusative plural: from two words, upon [επι] and sky/heaven [ουρανός]: above the sky or upon heaven. John the Baptist stated, "A man can receive nothing unless it has been given him from heaven [ουρανος]" (Jn 3:27). John the Baptist (a type of Elijah) explains in definite words that he is the messenger sent ahead of the Christ (Jn 1:30, 3:28), identifying Jesus as the Bridegroom and Husband of Israel (Jn 1:34, 3:29). Here in this conversation with Nicodemus, Jesus is building upon basic Old Testament biblical truths [of which the Baptist spoke] in order to reveal things from heaven, in order to reveal God's Son to Nicodemus, to Israel, and to the world God so loved. The Pharisees were acquainted with the message and preaching of the Baptist, but they rejected it; they did not embrace the season and the events surrounding them. The Pharisees and rulers did not embrace the One loving them, nor the One being loved by the Father.

How can man understand specific revelation of the Son of God if he refuses to see God's general Revelation? How can this generation believe in Jesus when they will not recognize Him as Creator, the One who formed Adam from the dust and breathed life into him? How will this generation believe unless they hear the word of God from our preaching (Rom 10:14)? To the dust and darkness man returns deficient of life and breath; unless he is born again, born from above in Jesus Christ our Lord. If Nicodemus would not believe the words of Moses, how could he understand the words of the One who inspired Moses? "For if you believed Moses, you would believe Me, for he wrote about Me. But if you do not believe his writings, how will you believe My words?" (Jn 5:46-47). If Nicodemus would not listen to Jesus' words while he was in His presence, how then could Nicodemus discern the words of the Spirit of God should they be spoken to him? The answer is that a man must first believe God's testimony [Old Testament and New Testament], that Jesus is the Son of God, and then trust in Jesus' Crucifixion and Resurrection before he can be born of the Spirit of God. So Jesus says seven times in speaking to the Churches, "He who has an ear, let him hear what the Spirit says to the Churches" (Rev 2-3).

Perhaps Nicodemus believed the earthly things that Jesus spoke to him; as it appears that Jesus has determined he is now ready to hear heavenly things! The heavenly things He might have spoken (Jn 3:12) begin to unfold in the following verse (Jn 3:13).

"The chariots of God are myriads, thousands upon thousands; the Lord is among them as at Sinai, in holiness. You have ascended on high, You have led captive Your captives; You have received gifts among men, even among the rebellious also, that the LORD God may dwell there. Blessed be the Lord, who daily bears our burden, the God who is our salvation. Selah" Ps 68:17-19.

"But to each one of us grace was given according to the measure of Christ's gift. Therefore it says, 'When He ascended on high, He led captive a host of captives, and He gave gifts to men.' Now this expression, 'He ascended,' what does it mean except that He also had descended into the lower parts of the earth? He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things. And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers," Eph 4:7-11.

John 3:13 "And not even one has ascended into heaven, if not the One having descended out of heaven; the Son of Man."

And not even one - ουδεις: not even one; in the Greek text this verse begins with the conjunction 'and' signifying that what follows is related to the previous statement in Jn 3:12, and possibly Jn 3:11, i.e., what Jesus knows and is willing to testify about.

has ascended - αναβεβηκεν perfect/active/indicative 3rd-person/singular: to go up; to arise or ascend. The perfect tense states that a completed past action has a result that continues to the present. At this point in the sentence, Jesus is saying that no individual third party among created man has ascended to heaven of his own ability, and remained there. This leaves the possibility that Jesus Himself has ascended into heaven but did not remain there in heaven; as the Lord had descended and was standing before a humbled teacher of Israel.

into heaven, - ουρανον accusative: the sky or atmosphere, or by extension heaven as God's dwelling place]. No one has ascended of their own volition and power, such as Enoch and Elijah who were taken into heaven by God's doing. Not even Moses ascended to heaven, but the Lord descended from heaven and once here brought Moses and Israel into His holy presence here on earth. Such is what God the Father has done for man in and through Jesus Christ, drawing man to His Christ. "No one can come to Me unless the Father who sent Me draws him ... I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh" (Jn 6:44-51).

if not - ει μη: if not, unless, except, equivalent to 'save only that.' This is the second time Jesus says "if." Jesus is about to state that He has decended from heaven and again in John 3:17, but He implies with the previous phrase that He has also ascended into heaven.

the One having descended - ο καταβας 2nd-aorist/active/participle nominative singular: to walk or step down. Jesus was referring to Himself, specifically about the Incarnation of God stepping into flesh (Jn 1:14). "I came forth from the Father and have come into the world; I am leaving the world again and going to the Father" (Jn 16:28). Christ descended in order to explain His Father to man (Jn 1:18); for no man can ascend to heaven in order to learn God's statutes, commandments, and Law (Deu 30:11-12). God descended from heaven in the wilderness to give the Law, God has now descended from heaven in the Promised Land in order to fulfill the Law - that is God with us, Immanuel crucified for our atonement to God and for the forgiveness of our sin.

out of heaven: - preposition εκ and ουρανου genitive. John the Baptist spoke of Jesus' descending from heaven saying, "He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all" (John 3:31). Ascending and descending regards the Lord and Lawgiver of Israel descending to Israel in the wilderness. Now the Son of Man descended from heaven to fulfill the very Law that He gave to His chosen people, so that He might afterward ascend on the Cross into the firmament between the two waters (Gen 1:6-8). Jesus explains in the remaining verses (John 3:14-21) about God's provision for our redemption from death and our birth into eternal life, a work of God culminating at the crucifixion of the Son of God.

the Son of Man. - phrase ο υιος του ανθρωπου; a title of a prophet as for Ezekiel (Eze 2:1) and Daniel (Dan 8:17). Jesus is the Prophet spoken of by Moses, "The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him" (Deu 18:15). Jesus is "the Son of Man" made "a little lower than God" (Ps 8:4-5), the "Son of Man" who "came up to the Ancient of Days" (Dan 7:13). This "Son of Man" is the One who descended from heaven, who previously ascended into heaven. Jesus was telling Nicodemus that no man has ascended to heaven by his own ability, except Jesus Himself who is here declaring that He has descended from heaven. The following verse was spoken by a man who recognized his own lack of discipline and understanding, "Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in His garment? Who has established all the ends of the earth? What is His name or His Son's Name? Surely you know!" (Pro 30:4).

The Lord Himself brought the Law to Israel through Moses (Deu 30:11). The Law did not remain in heaven, but if so man could not have gone there to obtain it (Deu 30:12). The Law was not given in Egypt nor did the Lord give it to Israel in a far away land (Deu 30:13); but the Lord descended to earth in clouds of fire, with lightning and thunder, to a mountain in the midst of His chosen people, that they may individually hear His voice and see His glory. So Moses writes, "But the word is very near you, in your mouth and in your heart, that you may observe it" (Deu 30:14). This is what Paul wrote about before explaining what a man must do to be saved; "But the righteousness based on faith speaks as follows: 'Do not say in your heart, "Who will ascend into heaven?" ' that is: to bring Christ down, or 'Who will ascend into the abyss?' that is: to bring Christ up from the dead" (Rom 10:6-7). So close to Nicodemus was the Word of God, He who descended to man and was dwelling among them. The experience that Nicodemus sought could have been reached and touched by faith in the Son of God, in whose presence he stood. This is the Gospel that the Apostle Paul preached and wrote about - believing in and professing Jesus as Messiah and Lord; "But what does it say? 'The word is near you, in your mouth and in your heart;' that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation" (Rom 10:8-10). God was very near Nicodemus; God is very near at this moment as well if only man will walk out of the darkness and forsake his natural understanding.

The Lord gave Moses three signs so that the Hebrew captives in Egypt may believe that the Lord appeared to him (Exo 4:1). The first sign to Moses involved a staff becoming a serpent. Moses threw down his staff on the ground and it became a serpent. He stretched out his hand and grasped it by the tail and it became again a staff in his hand (Exo 4:2-5, 7:8-12). While the serpent was on the ground before the Egyptians, it swallowed up Egyptian imitations of the serpent. The Lord Jesus Christ is the Staff of God. This sign foretold that Israel's Deliverer, Jesus the Messiah, would conquer His enemy and swallow up death by His sacrifice on the Roman cross. The serpent caused fear among the Hebrews, but swallowed up their Gentile enemies. The act of Moses throwing his staff down and catching it up in his hand before the Hebrews symbolizes the Son of Man descending from and ascending to His Father in Heaven. Between the time that the "Word became flesh, and dwelt among us" (Jn 1:14) and the time of His Ascension (Jn 1:18), Jesus would be lifted up on a cross; as was the serpent in the wilderness lifted up on a standard (see that statement in Jn 3:14, Num 21:9). After His death on the cross, the Staff of God (Exo 17:9) ascended into the highest Heavens where He returned to the hand of His Father (Ps 68:18, 110:1; Act 1:9). Jesus promised that He would send the Holy Spirit after His Ascension, after His going away (Jn 14:26, 15:26, 16:7).

Jesus descended from and ascended to Heaven while in Israel's Promised Land. Moses and Aaron throwing down the staff three times and taking it up again, represents Jesus descending from and ascending to the Father in three ways at three times:

John 3:14 "Even as Moses lifted up the serpent in the wilderness, in that manner it is necessary the Son of Man to be exalted;"

Even as - the conjunction και and the adverb καθως: even as or just as, implying manner; it anticipates the comparison following 'ουτω.

Moses - the proper name μωσης from the Hebrew משׁה: something drawn out of water. It is no coincidence that the name of Moses is her invoked, whose very name signifies something drawn out of water (Exo 2:10), in that Jesus just explained to Nicodemus that he "must be born of water ..." (Jn 3:5). Moses became God's deliverer, prophet, and lawgiver to Israel. He was a type for the Son of God who would deliver man from sin, declare the will of His Father, and fulfill the expectation of the Law for a perfect and permanent sacrificial offering. Nicodemus needed to redirect his admiration of Moses toward the One about whom Moses wrote, Jesus. "For if you believed Moses, you would believe Me, for he wrote about Me" (Jn 5:46), and "We have found Him of whom Moses ... wrote" (Jn 1:45).

lifted up - υψωσεν aorist/active/indicative 3rd-person/singular: to elevate, exalt, heighten, lift up. So Jesus must be lifted up in the wilderness outside Jerusalem, suspended between heaven and earth as the Suffering Servant of God. The Gospel of John records Jesus using this word about His being lifted up twice elsewhere, that when it happens: "you will know that I AM" (Jn 8:28) and that He "will draw all men to Himself" (Jn 12:32).

the serpent - accusative οφιν: a serpent or snake, word possibly originating from οπτανομαι meaning to gaze [at something remarkable] or perceive with open eyes. More word play here regarding the subject matter. Jesus is explaining to Nicodemus his need for perception of the Messiah in order to look towards Him for eternal life. Nicodemus accordingly has come to the Light asking questions, his heart being probed and discovered and revealed by Jesus, his mind near willing to part from tradition and embrace the Truth, perhaps even by faith discerning that Jesus was the Messiah.

in the wilderness, - ερημω: lonesome, a waste place, a desert; the place where God met with man face to face and gave His Law to him.

In this verse, Jesus was referring to this Old Testament Scripture: "The Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died. So the people came to Moses and said, 'We have sinned, because we have spoken against the Lord and you; intercede with the Lord, that He may remove the serpents from us.' And Moses interceded for the people. Then the Lord said to Moses, 'Make a fiery serpent, and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live.' And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived" (Num 21:6-9). The people realized their sin; that they needed intercession with the Lord, and cried out to Moses who interceded for Israel. God the Father sent His Son into the world, that He may intercede for men, that as many as would look to His Son exalted on the cross would be saved from the sting of death.

Why did God require Moses to make a bronze serpent, in that a serpent usually signifies evil or the devil? The Apostle Paul answers saying, "For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh" (Rom 8:3). Jesus did not become a serpent or literally sin itself; but only that He clothed Himself "in the likeness" of sinful flesh in order to take our sins upon Him at the cross. The glory of Eternal God compared to that of a bronze serpent demonstrates the breadth, length, and depth of God's accomplishment in Jesus Christ. In reference to Jesus being the Lamb of God and the Atonement sacrifices, God made Immanuel "who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him" (2Cor 5:21). The serpent's sting of death was sin (Hos 13:14, 1Cor 15:55-56), but Jesus came from above to give eternal life to as many as would look to Him for salvation (Jn 3:15-16).

The Serpent was not made of gold, silver, or just one element; but rather the serpent was made of bronze, a metal alloy composed of tin and copper. The serpent's alloy composition could be an allusion to Jesus being both God and Man; or it could represent both truth and grace represented in Christ's crucifixion. Perhaps God required Moses to make the serpent of bronze for its relation to two bronze implements in the temple courtyard: the bronze altar of sacrifice and the bronze laver for purification. These two bronze furnishings in the temple courtyard typified washing [cleansing] with the Word and the Messiah's sacrifice on the cross.

It should be noted that Israel kept that very bronze serpent until the days of King Hezekiah. He destroyed the bronze serpent that Moses made because "the sons of Israel burned incense to it." Israel called the bronze serpent "Nehushtan" (2Kin 18:4) meaning a thing made of bronze. This is perhaps a warning to the Church not to worship or honor the cross itself but rather to remember and worship the Son of God who was crucified on it.

in that manner - adverb ουτως: so, in this manner, thus, in this way; adverb to "be lifted up."

it is necessary - δει present/impersonal-active/indicative 3rd-person/singular: it is necessary [as binding], has need of, must, it behooves you, sometimes translated 'must needs'; each used impersonally. This word is the verb Jesus used in John 3:7 saying that one 'must' be born again. Therefore, in explaining how one is born from above Jesus signifies that His Crucifixion is necessary so that man may look to Him for healing from the sting of Death. Jesus' Crucifixion and man's recognition of His act on the cross must precede a man being born again. Hosea as a contemporary of Isaiah writes of Ephraim facing extinction as a son [or a tribe] of Israel, "The pains of childbirth come upon him; He is not a wise son, for it is not the time that he should delay at the opening of the womb. Shall I ransom them from the power of Sheol? Shall I redeem them from death? O Death, where are your thorns? O Sheol, where is your sting? Compassion will be hidden from My sight" (Hos 13:13-14; see Isa 7:8). Not only had Ephraim ceased, but the entire nation of Israel was on the threshold of distinction when Jesus came to Jacob's sons. "But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law" (Gal 4:4). Nicodemus, ruinous teacher of Israel who leads God's people astray, would that you put on the imperishable righteousness of Jesus Christ. Look away from your mortality into the eyes of your Everlasting Father who stands before you. Trust in Him, believe in Him, overcome the chains of Rome in the Messiah; O Immanuel! "Thanks be to God, who gives us the victory through our Lord Jesus Christ" (1Cor 15:57).

the Son of Man - same words as in the previous verse but here in the accusative case, the direct object.

to be exalted; - υψωθηναι aorist/passive/infinitive: to elevate, exalt, heighten, lift up; same verb construction as "to be born" in Jn 3:7; here speaking of the Crucifixion of the Son of Man, the sacrifice of Immanuel, the death of the very Son of God in the flesh (see Jn 8:28, 12:32-34). Jesus first explained Nicodemus' need to be born again. Jesus then explained how only He could satisfy that need by giving His Life as the ultimate sacrifice demanded by God the Father. This statement deepened the perception of this lone Pharisee under cover of darkness. "Believe in the Light so that you may become sons of Light ... I have come as Light into the world, so that everyone who believes in Me will not remain in darkness" (Jn 12:36, 46). Moses lifted up the bronze serpent publically in the day, that all may see it. It was not a secret or covert sign, but a sign so designed and displayed that it could be perceived by faith, to anyone obedient to God's word through Moses. The public display of Christ at His Crucifixion contrasts to the manner in which Nicodemus approached Jesus in the stealth of night. "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn" (Zec 12:10).

Isaiah also wrote about the Crucifixion of Jesus, "Behold, My servant will prosper, He will be high and lifted up [υψοω in the LXX] and greatly exalted" (Isa 52:13). The Crucifixion of the Son of God was necessary, an event that must be, an act of mercy and grace determined in the Council of God before this creation (Eph 1:4, 1Pet 1:20, Rev 13:8). Jesus must be lifted up and crucified as the Suffering Servant. Jesus was appointed by God as "a covenant to the people, as a light to the nations" (Isa 42:6, 49:6), "to sprinkle many nations" (Isa 52:15), to be "pierced through for our transgressions ... crushed for our iniquities" (Is 53:5), to be "cut off out of the land of the living for the transgression of my people, to whom the stroke was due" (Isa 53:8), to "render Himself as a guilt offering" (Isa 53:10), and to intercede "for the transgressors" (Isa 53:12). See Isa 54:1 regarding the birth of children from the desolate one. Jesus must fulfill the expectation and demand of Mosaic Law as only could the Lamb of God - holy, eternal, righteous, true, blameless, perfect, and having within Himself the blood of Life. "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement" (Lev 17:11).

It is interesting that Nicodemus came seeking to find out if Jesus was Immanuel, God Himself born a child in the flesh, to find out that not only did God become a Man but also that God Himself must die as a Man in order to save the world. Jesus is here preparing to tell Nicodemus clearly that He is going to be crucified to save men from their spiritual death (Jn 3:15).

"I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them" Deu 30:19-20.

The Father's Testimony of Immanuel

John 3:15 "so that every one believing in Him may have life eternal."

so that - conjunctive ινα: in order that, because, so that, so as. What follows is the consequence and achievement of the Son of God being lifted up and Crucified.

every - adjective πας nominative singular: the whole, every (+ one), all, any; adjective to the participle 'the [one] believing:' including Jew and Gentile, as Isaiah writes regarding the inhabited earth, "Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other" (Isa 45:22).

[the] one believing - ο πιστευων present/active/participle nominative singular: same word as in Jn 3:12, 16, 18; here a participle adjective to "whoever." God did not immediately cause the serpents in the wilderness to cease from stinging the rebellious men; however, as many as looked to the bronze serpent he caused the effect of their sting to cease, as their sting did not produce death in them (Num 21:8). Similarly, God did not eradicate sin in the world through the Crucifixion of Jesus; however, He condemned sin in the flesh (Rom 8:3; see Rom 6:6, 1Pet 2:24), and He removed its power of death. "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him" (Jn 3:36, see Jn 1:12, 5:24, 10:28). When a man believes the word of God and by faith turns his face toward Jesus Christ, God removes the sting of death and gives him new life, a spiritual birth "from above."

in Him - preposition εν and the dative singular αυτος; in Jesus Christ, the One lifted up that our faith may rest upon Him.

may have - εχη present/active/subjunctive 3rd-person/singular: to hold or possess continually, to go on having. Upon believing in Christ 'may have ... life' becomes 'does have ... life'; "they have [εχω] no wine" (Jn 2:3) becomes vessels full of water that becomes wine (Jn 2:9).

life - noun ζωην accusative singular: spiritual life and existence, as opposed to death and non-existence. That is to say that our eternal life consists in God's acceptance of the blood of Jesus Christ for our atonement to Him and for the forgiveness of our sin. "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement" (Lev 17:11; see Jn 6:53-54, Rev 12:11). Paul writes of the blood of Jesus in Hebrews that Jesus Christ as our High Priest "entered through the greater and more perfect tabernacle ... through His own blood, He entered the holy place once for all, having obtained eternal redemption" (Heb 9:11-12). So the feasts of Passover, Unleavened Bread, the Waving of the Sheaves, Pentecost, and the Atonement have been fulfilled in Jesus Christ our Lord and Savior. Jesus was instructing Nicodemus that he must of necessity look to Jesus Crucified for forgiveness, cleansing, intercession, and new life. "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him" (Jn 3:36).

eternal. - adjective αιωνιον accusative singular: perpetual, to time in its duration, constant and abiding. "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him" (Jn 3:36). Jesus can speak of and testify of eternal life because He is eternal, as John quotes the Baptist saying, "for He existed before me" (Jn 1:15). So Isaiah writes of the Child by calling Him "Eternal Father" (Isa 9:6).

Through the end of Jn 3:21 Jesus Himself [not John's narrative] continues to speak directly to Nicodemus of that which He knows and has seen (Jn 3:11). The Teacher broadens the audience from the one Pharisee, ruler, and teacher of Israel to all who inhabit the earth; as God intends to send His disciples to all the nations of the earth. "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Mat 28:19-20).

Jesus the Son of Man is the object of faith, identified in Jn 3:12-14. Jn 3:15 identified the necessity of faith in Him. This following verse identifies the faith of a believer moving into [toward] Jesus the Son of God (Jn 3:16). Eternal life does not come through knowing about Jesus, or by any other way; but eternal life comes by looking toward Jesus Crucified, agreeing with the Father that Jesus is the Way, the Truth, and the Life (Jn 14:6a). Our heavenly Father ordained this very thing before the foundation of the world, that is the Crucifixion of His Son for our eternal life (Jn 17:5, 24, Rom 8:28-29, Eph 1:4).

John 3:16 "For in this way God [so] loved the world: that He gave His Son, the only begotten, so that every one believing into Him may not perish, but may have life eternal."

For in this way - adverb ουτως: the manner in which the love of God was demonstrated, that "He gave" His Son to be crucified.

God - ο θεος: the God, the only true God, the translation used most often for Elohiym in the LXX; originally to heathens the maker and disposer of various objects, plural in secular writing but never in the Greek Old Testament LXX or in the New Testament Scripture. God being a Trinity having three Persons [Father, Son, Holy Spirit] is not foreign to the Pharisees as the Old Testament Hebrew text most often refers to God in plural Elohiym. "In the beginning God [Heb. Elohiym, plural] created ..." (Gen 1:1).

[so] loved - ηγαπησεν aorist/active/indicative 3rd-person/singular: to love with commitment, esteem, finding joy in someone with strong affection. This is the highest form of love, the way God so loved, none greater than to "lay down his life [ψυχη: soul, breath, spirit] for his friends" (Jn 15:13). Love gives way to mercy (Eph 2:4), to forgiveness (Rev 1:5, Col 3:12-13), to favor (Jn 10:17), to keeping Jesus' commandments and word (Jn 14:21, 23), even to enemies "so that you may be sons of your Father who is in heaven" (Mat 5:43-45). "But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us" (Rom 5:8); and so having been first loved by God we are able to love Him and our fellow man (1Jn 4:19). Not only are we able to love, we are expected to love; "Jesus replied: 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments" (Mat 22:37-40). This is the reason for which God gave his Son: God loves every man who has and will ever inhabit the earth.

the world, - κοσμον accusative: the inhabitants of the universe, the heavens and earth, the present order or arrangement of things; not "so loved the world" exclusively for the elect but rather the world as all that can be encompassed. The object of God's love is everyone, every man adorning the face of the earth. This was perhaps unpleasant to the Jews but God's love included even the gentile nations. God so loved the world that He sent His Son into the world to enlighten every man (Jn 1:9). The world that God so loves includes Israel and the nations. "It is too small a thing that You [Immanuel, Jesus] should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations so that My salvation may reach to the end of the earth" (Isa 49:6).

The cosmos is inclusive of all man but is exclusive of all creation, as His Crucifixion does not redeem angels. Among man it is not limited to those whom God knew would receive Christ as their Lord, or to whom God "so loved" as opposed to those whom He loved a little less. God's gift is free for the taking to everyone and anyone. God's invitation to believe in Jesus Christ for eternal life is on the table for anyone to receive by faith. Jesus' Crucifixion is an offering tendered in public and to be received in public. "Come to Me, all who are weary" (Mat 11:28). "Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these" (Mar 10:14). "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me" (Lk 9:23). "... so that the world may believe that You sent Me" (Jn 17:21). "... if anyone hears My voice and opens the door" (Rev 3:20).

that - conjunctive ωστε: so to, that is, insomuch as, therefore. In the Greek text "the Son" directly follows this conjunction, placing emphasis on His Person.

He gave - εδωκεν aorist/active/indicative 3rd-person/singular: to bestow from one's own accord and with good will. After having sent Immanuel in the flesh God then gave Him [for the Passover Lamb, His Suffering Servant]. God did not just send His Son into the world, but God also gave His Son as a sacrifice; His Only Begotten Son. The word "gave" is used only once in the conversation. God provided only one way for eternal life through His Son Jesus Christ. God gave His Passover Lamb once, unlike the many sacrifices in the Old Testament. "... but it is My Father who gives [διδωμι] you the true bread out of heaven" (Jn 6:32).

The force of the word "gave" here is stronger than "sent" in the following verse. He gave His Lamb as a free gift that death may Passover anyone entering into His house; and we enter into Christ Jesus, the tabernacle of God who dwelled among men (Jn 1:14).

His Son, the only begotten, - τον υιον of His followed by τον μονογενη: only born, sole child; here as the unique and only of His kind - the One who is both God and Man. Jesus came from the Father having existed from before eternity; His only Son the Word (Jn 1:1-4) and True Light (Jn 1:5-9). The Son of God became flesh (Jn 1:14). The Father giving His Son is portrayed by Abraham who gave his only begotten son Isaac, the son of promise (Gen 22:1-12). Accordingly, in His Son Jesus Christ, God the Father has provided "for Himself the Lamb for the burnt offering" (Gen 22:8, see Heb 11:17); as the Baptist proclaimed when he saw Jesus coming to him, "Behold, the Lamb of God who takes away the sin of the world!' (Jn 1:29).

so that - conjunctive ινα: in order that, because, so that, so as.

every - adjective πας nominative singular: the whole, every (one), all, any; adjective to the participle 'the [one] believing.'

the [one] believing - nominative ο πιστευων present/active/participle singular: same construction as Jn 3:15 equating the 'Son of Man' in Jn 3:14 with 'Only Begotten Son' here in this verse.

into Him - preposition εις and accusative αυτον; the implication is motion into or toward a place or thing with emphasis upon the point reached; here toward Jesus. This follows knowing about Jesus (Jn 3:13-14) then realizing the need to believe in Him (Jn 3:15).

not he may perish, - μη αποληται 2nd-aorist/middle/subjunctive 3rd-person/singular: to be destroyed [fully] in the mid. voice; elsewhere translated "lost" (Mat 10:6, 15:24; Mk 2:22; Lk 15:4). Being judged already (v18), a man's natural end is to perish unless he has faith toward Jesus Christ. God gave His Only Begotten Son that man may change from faithlessness and death to a faithful son having eternal life. God loves every man; He desires that everyone leave the kingdom of darkness and come into "the kingdom of God" (Jn 3:3, 5). "But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us ... we shall be saved from the wrath of God through Him" (Rom 5:8-9).

but - adversative conjunctive particle αλλ: here adverbial to "have."

may have - εχη present/active/subjunctive 3rd-person/singular: to hold, to have as a possession.

life - noun ζωην accusative singular. "By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins" (1Jn 4:9-10).

eternal. - adjective αιωνιον accusative singular.

Grace Upon Grace

John 3:17 "For God did not send the Son into the world so that He may judge the world, but instead so that the world may be saved through Him."

For God - causative particle γαρ ... ο θεος nominative.

did not send - ου απεστειλεν aorist/active/indicative 3rd-person/singular: to set apart or to withdraw from, but here meaning to send out. Compare to 'gave' in v16. The word Apostle shares a common root with the verb 'to send'; even Jesus is the Apostle of His Father in that He was sent from God, "consider Jesus, the Apostle and High Priest of our confession" (Heb 3:1b). "For He whom God has sent [αποστελλω] speaks the words of God" (Jn 3:34a).

the Son - τον υιον: accusative of υιος, not in the genetive 'the Son of'. He is the direct object, the One whom God sent.

into - preposition εις: into, toward, for; in that He existed from outside the cosmos.

the world - κοσμον accusative: again cosmos defining in greater detail the extent of "the world" referred to in Jn 3:16. God did not send His Son into the many galaxies, into the planets of the solar system, but here on earth to dwell as a Man because "He loved" those inhabiting the world. Having so loved the world God sent His Son among animate living creation. God's Son completed the work necessary for the redemption of man in public, and among fallen man. Man should not fear looking to Christ crucified or run from appearing before Christ in order to repent. God already knows our hearts and actions, and yet He patiently and lovingly gives man the opportunity to believe in Jesus Christ for forgiveness and atonement; "for He knew all men" (Jn 2:24b), even knowing Nicodemus and He was not judging him.

so that He may judge - conjunctive ινα and κρινη present/active/subjunctive 3rd-person/singular: to separate, distinguish, or discriminate either judicially or mentally [between good and evil]; the verb tense of 'to judge' is present active regarding the here and now. Jesus did not come to judge at His First-coming. Compare separation by sending (Jn 3:16) with separate [or distinguish] by judging (here in Jn 3:17).

Jesus using the word 'judge' [κρινω: meaning also to separate] may have been a play on words in that the Pharisees 'separated' themselves from the public; as the title Pharisee comes from the Hebrew word 'perushim' meaning 'separated ones.' Even the name Nicodemus means 'victor among the public."

the world, - κοσμον accusative: the inhabitants of the world.

Some believe the text of Jn 3:16-21 was not part of the conversation between Jesus and Nicodemus, but that John added this section to the narrative. However, I do not agree; as I believe the Pharisee heard and remembered these very words, as John quotes him saying to the rulers and other Pharisees, "Our Law does not judge a man unless it first hears from him and knows what he is doing" (Jn 7:51). Nicodemus must have understood that Jesus was not judging him, but rather candidly drawing him closer to the truth, closer to placing his faith in Jesus Christ.

but instead - adversative conjunctive particle αλλ: but instead, but even, that is, contrariwise; properly 'other things' to mark opposition, transition, or antithesis; here adverbial to "may be saved." See "but do not know" (Jn 3:8), "but have eternal life" (Jn 3:16), and "but he who does not obey the Son will not see life" (Jn 3:36b).

so that - conjunctive ινα: in order that, because, so that, so as.

the world - κοσμος nominative.

may be saved - σωθη aorist/passive/subjunctive 3rd-person/singular: to deliver, protect, or preserve from destruction or danger. The action of salvation is passive, as the next phrase confirms, "through Him." The phrase 'might be saved' is passive in verb tense in that salvation is accomplished by God and imparted to man. Birth from above is a gift to be received, "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (Rom 6:23). To judge was not the primary reason, but to demonstrate the will of God (Jn 1:13), to bring in the fullness of truth and grace (Jn 1:17), to explain the Father to man (Jn 1:18) - ultimately to become the Passover Lamb of God (Jn 1:29) that each man born from above may dwell in the house of God forever. Jesus came to save the world because "God was in Christ reconciling the world to Himself, not counting their trespasses against them" (2Cor 5:19). God first offers salvation, but if His gift is not received then comes the penalty of judgment.

through Him. - preposition δι and pronoun αυτου genitive case. Jesus is the channel through whom salvation comes to man, as He is the Mediator between God and Man. The world may be saved through Jesus by believing in His Person, in His accomplishment upon the cross, in His Name [as within the Hebrew mindset the name of an individual represents the entirety of his being (Jn 1:12)]. Matthew writes that Jesus came to save the lost [the perishing, απολλυμι] (Mat 18:11), the one sheep who strayed from the hundred (Mat 18:12). God wills that none perish (Mat 18:14); therefore let the Church "go and show him" (Mat 18:15f) that God has sent and shown His Son. God sent Jesus not to judge Israel or the Nations but rather as "Light to shine in the darkness" (Jn 1:5), to enlighten every man (Jn 1:9), to witness to His own and the many (Jn 1:11-12), to demonstrate truth and grace (Jn 1:17) and to explain God to man (Jn 1:18). Jesus came to offer for all humanity deliverance from sin, salvation from death, forgiveness for rebellion, atonement to God, and eternal life. Salvation is through Jesus alone.

God has provided for no other way to eternal salvation but through His Son Jesus Christ. "If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world" (Jn 12:47). Along the same reasoning, Paul adds the title of High Priest to that of Apostle (Heb 3:1). These two titles of our Lord are adequate to complement John's argument in Jn 3:13 that Jesus descended [sent out from heaven as Apostle to teach God's requirements] and ascended [returning to heaven as High Priest after having fulfilled God's requirements] in order that the world might be saved through Jesus Christ.

Jesus needed to be lifted up on the cross, because Nicodemus needed salvation. "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Jn 17:3).

Righteousness by Faith

John 3:18 "The one believing into Him is not judged; but the one not believing has been judged already, because he has not believed into the Name of the only begotten Son of God."

The one believing - ο πιστευων present/active/participle nominative singular: same construction as Jn 3:15, 16. Here the phrase serves as the subject of the sentence.

into Him - preposition εις and accusative αυτον; the implication is motion into or toward a place or thing with emphasis upon the point reached; here toward/into Jesus as in Jn 3:16.

is not judged; - ου [negative: factual] and κρινεται present/passive/indicative 3rd-person/singular; as John quotes the Baptist saying, "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him" (Jn 3:36). Judgment for not believing in Jesus was unexpected by the Jews, as they anticipated judgment based on adherence to the Law; rather than by faith in the Lawgiver who was to be crucified. "Truly, truly, I say to you, The one who hears My Word, and believes the One who has sent Me, has everlasting life, and does not come into judgment, but has passed out of death into life" (Jn 5:24).

but the one not believing - ο δε μη [negative: of doubt] followed by πιστευων present/active/participle nominative singular. This entire phrase is the subject.

has been judged - κεκριται perfect/passive/indicative 3rd-person/singular: this judging occurred in the past but the result [the verdict of judgment] continues to the time of the speaker. The verdict is guilty: here of unbelief and lack of love (Jn 3:19-20).

already, - adverb ηδη: regards time such as (even) now, already. Judgment is already decided upon and declared. "So then as through one transgression there resulted condemnation to all men ..." (Rom 5:18a).

because - causal conjunctive οτι: the reason.

he has not believed - μη [negative: of doubt] preceding πεπιστευκεν perfect/active/indicative 3rd-person/singular: unbelief began in the past and continues to the present. Unbelief is the natural state in which God finds man precedes belief. A man is able to believe in Jesus by revelation from God, accompanied by the gift of faith. As Jesus is the only Way to the Father, so faith in Jesus Christ Crucified and Resurrected is the only way to please God. "And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him" (Heb 11:6). Man in his natural fallen state is condemned to remain separate from God, to continue being spiritually dead; and so by not believing in Jesus the sentence of death remains in force, rather the execution of the judgment has occurred, and the one who is dead is in need of being born from above.

into the Name - accusative ονομα: a name or title, authority or character, the reputation or person. See "many believed in His name" (Jn 2:23). "I have sworn by Myself, the word has gone forth from My mouth in righteousness and will not turn back, that to Me [at the name of Jesus (Php 2:10)] every knee will bow, every tongue will swear allegiance" (Isa 45:23); allegiance to God the Father that "Jesus Christ is Lord" (Php 2:11). "And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved" (Act 4:12). John writes of the Father referring to Jesus as the Name, "Father, glorify Your Name" (Jn 12:28) and again, "keep them in Your Name, the Name which You have given Me" (Jn 17:11).

of the only begotten - adjective μονογενους genitive singular: only born, only kind(red), unique, one of a kind; not part of a Title here but an adjective to "Son of God."

"If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin" Jn 15:22.

Son of God. - who was with God from eternity, who descended to earth in order to unfold, to consider out, to explain God, and who returned to God's bosom (Jn 1:18). In John 1:18 the disciple predicates the truth of righteousness by faith in God's Word with an invitation saying, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name" (Jn 1:12), these being born of the will of God (Jn 1:13). As such, God has brought Nicodemus to Jesus that he might look to the Son of God for deliverance from sin, birth from above, and love that encompasses the fullness of the earth. This truth is of the utmost importance and magnitude as John began this Gospel mentioning Jesus' Name three times as "the Word" (Jn 1:1) and ended his Gospel saying, "but these [words] have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name" (Jn 20:31). It is for this reason that Jesus came - to bear witness to the truth of God and to the truth of man, to stand between God and Man as intercessor. What has been said so far in this commentary can be summarized in another way, in what Jesus declared to Pilate during His trial; "Jesus answered, 'My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm. Therefore Pilate said to Him, 'So You are a king?' Jesus answered, 'You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice' " (Jn 18:36-37). It is remarkable that Jesus did not mention to Nicodemus that He was the King and God of Israel [but to the Gentile who oversaw His Crucifixion]; rather, Jesus spoke to Nicodemus about the Kingdom of God, and how to enter into it; and as such beginning a work in him leading to his faith in God's Son.

"This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin" 1Jn 1:5-7.

John 3:19 "Now this is the judgment: that the Light has come into the world; and men loved more the darkness than the Light, for it was of their evil deeds.

Now this - nominative singular αυτη followed by the demonstrative particle δε. Compare αυτη δε here to the same in Jn 17:3, "This [αυτη δε] is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (Jn 17:3). Nicodemus approached Jesus claiming to know that He was a teacher from God, but did not know the Father.

is - εστιν present/active/indicative 3rd-person/singular.

the judgment, - η κρισις: verdict, opinion formed and expressed, judgment given and pronounced, accusation; here the verdict or sentence regarding those already judged in Jn 3:18. "If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin" (Jn 15:22).

that - οτι demonstrative.

the Light - φως: luminousness, light seen by the eye; here metaphorically as that light which shines into the hearts of men (Jn 1:4, 9). This is the Light sent to shine in the present darkness (Jn 1:5), the Light of the world that men may have the Light of life (Jn 8:12, 12:46); Light now sent into the world clothed in flesh and here standing before Nicodemus (Jn 3:17). "... although He [Jesus] existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men" (Php 2:6-7).

John contrasts Light and darkness in Jn 1:5-9, 3:19-21. The natural man sees tangible primary colors of pigment (blue, red, and yellow) with his natural eye; which colors when blended together produce a 'black' pigment. However, the spiritual man can see the intangible primary colors of light (blue, red, and green) with his spiritual eye; which colors when blended together produce 'white' light. A natural understanding from the world leads to death, but spiritual understanding from above leads to eternal life.

God saw the dark condition of the world and pronounced His verdict: that it was time to send his Son into the world full of evil deeds. "For while we were still helpless, at the right time Christ died for the ungodly" (Rom 5:6). "But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law," (Gal 4:4). "The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them" (Isa 9:2).

has come - εληλυθεν 2nd-perfect/active/indicative 3rd-person/singular: same verb as in Jn 3:2 where Nicodemus "comes" to Jesus acknowledging that He has "come from God", and in Jn 3:8 where no one knows where the wind "comes" from. Yet Nicodemus and everyone can know that Jesus has come into the world carrying Water and the Spirit.

into - εις.

the world; - κοσμον; He has come shining into the darkness of the world (Jn 1:5) that man may know where he is going and reach that place before darkness overtakes him (Jn 12:35); and for those who are in darkness the Light has come that man may not remain in the domain of darkness (Jn 12:46). Strangely enough, this is the very time and condition where Nicodemus encountered Jesus face to face, that is after the natural light had retreated and the evening darkness had come in (Jn 3:1). Indeed, darkness was about to overtake the whole world; but Jesus came at the right time, "for while we were still helpless, at the right time Christ died for the ungodly" (Rom 5:6). Jesus is that "Light of men" (Jn 1:4) that has come into the world "shining in the darkness" (Jn 1:5) to enlighten every man inhabiting the world (Jn 1:9). The Light has come so that unbelieving man may perceive his own darkness and depravity, in the hope that he would turn towards Jesus and believe in Him for eternal life. We perceive that light comes in the morning at the rising of the sun, yet the truth is that the sun shines continuously; it is that man enters into the light that is sent to him - men who receive the light of day, not sleeping during the day after carousing in the darkness of night.

The Law was a type of spiritual light (Rom 7:14) in that it revealed sin and darkness in the heart of man; "for through the Law comes the knowledge of sin" (Rom 3:20). Yet the Law was only a tutor guiding Israel until the Law would be perfected; as "we were kept in custody under the Law ... Therefore the Law has become our tutor leading us to Christ" (Gal 3:23-24; see Rom 7:7). Transgression increased with the coming of the Law but "grace abounded all the more" (Rom 5:20). God is willing to exercise grace in the stead of judgment as He demonstrated to the adulterous woman in the Temple courtyard (Jn 8:11). The Light has come offering life to those who follow Him; "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life" (Jn 8:12).

The judgment of God could have been condemnation, but by His grace His judgment was to send His Son into the world. That was His just verdict; that was His loving judgment. What follows in the remainder of the verse is the evidence, what was known to God.

and men - ανθρωποι: all men, the entire race of created man. Since Jesus' First Coming, no one is without excuse for not believing in Him as "There was the true Light which, coming into the world, enlightens every man" (Jn 1:9). Jesus Christ is unavoidable both before death, and at our [as in all men Christian and non-Christian] appearing before God's throne.

loved - ηγαπησαν aorist/active/indicative 3rd-person/singular: the same word describing God's love in Jn 3:16; here men loved something other than God: the absence of His Light. "they loved the approval of men" (Jn 12:43a).

more - adverb μαλλον a comparative: more, in a greater degree, rather; here adverbial to "loved." Some of the rulers loved man's approval more than God's approval (Jn 12:43b).

the darkness - σκοτος accusative: meaning shadiness, obscurity; darkness is the moral and spiritual state of man in sin, here set in contrast to the Light. God loves the world whereas natural man loves the darkness. God's account of creation in Genesis says that "darkness was over the surface of the deep" while "the Spirit of God was moving over the surface of the waters" (Gen 1:2). Then God "separated the light from the darkness" (Gen 1:3). Darkness was not able to seek, endure, or overcome the presence of the Light or of the Holy Spirit. Having separated the Light from the darkness in Gen 1:2, God has now sent the Light into the world, and "The Light shines in the darkness, and the darkness did not comprehend [take eagerly, lay hold of, or find] it" (Jn 1:5). Still yet, men love darkness at the expense of coming face to face with God (Jn 3:20). Even though man hid in darkness because he hated the things of God, God loved man and publicly crucified His Son so that we may see His glory at the foot of the cross, the face of the Light of God; who has transferred us from the domain of darkness into His Son's kingdom (Col 1:13).

than the Light, - φως accusative: speaking of Jesus Christ.

for - causative particle γαρ: because, for; used here to assign a reason for loving darkness more than the Light.

it was - ην imperative/active/indicative 3rd-person/singular.

of their - genitive αυτων plural masculine; in regards to "men" [plural masculine].

evil - adjective πονηρα: hurtful, malicious, wicked. Jesus knew the intentions of man's heart (Jn 2:24-25). This closing phrase, "their deeds were evil," leads to Jesus' statement in Jn 3:20: that man does not want his deeds exposed; even as Adam hid from the Lord in the garden.

deeds. - εργα: work, toils, acts. "... because I testify of it, that its deeds [εργον] are evil [πονηρος]" (Jn 7:7).

"To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn. They will pass through the land hard-pressed and famished, and it will turn out that when they are hungry, they will be enraged and curse their king and their God as they face upward. Then they will look to the earth, and behold, distress and darkness, the gloom of anguish; and they will be driven away into darkness" (Isa 8:20-22). But there is hope for those who know gloom and anguish (Isa 9:1), for the "people who walk in darkness ... a Great Light" who is shining on us (Isa 9:2), Christ Jesus.

John 3:20 "For each one practicing evil [things] hates the Light, and does not come towards the Light so that his deeds may not be exposed."

For - causative particle γαρ; here assigning the reason why 'men loved more the darkness than the Light' (Jn 3:19).

each one practicing - πας ... πρασσων present/active/participle singular masculine: to practice, to perform repeatedly or habitually.

evil [things] - adjective accusative plural φαυλα: foul, wicked, corrupt; here an adjective meaning evil things in the heart and soul. "... those who committed [πρασσω] the evil [φαυλος] deeds to a resurrection of judgment" (Jn 5:29).

hates - μισει present/active/indicative 3rd-person/singular: to detest or hate, to love less; antonym to the verb love.

the Light, - accusative singular φως; speaking of Jesus who came into the world.

and does not come - adverb ουκ absolute negative and ερχεται present/middle-deponent/indicative 3rd-person/singular.

towards the Light - preposition προς and the accusative singular φως; movement not towards Jesus being the direct object of the action. Man who hates Light and hides from Him, is set in contrast to God who publicly demonstrated His love for everyone at the Crucifixion. Man squints his eyes and turns his head waiting for truth to lose strength, for conviction to diminish. Man must decide between light and darkness, between righteousness and withering evil, between immortality and what has already perished, between serving the Living God or remaining his own supreme master. "The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth" (Mat 6:22-24). Though Nicodemus came to Jesus "by night", he was coming to the Light of the World to learn from Immanuel, Jesus with him, God with us.

so that ... may not - the phrase ινα μη: lest, in order not, so that not. Perfect love casts away fear (1Jn 4:18a). μη has to do with the negative of thoughts or will; implying that "deeds" are something in the heart or mind; here a lack of faith and love regarding those who "do not believe" earthly things (Jn 3:12), who have been judged already because "he has not believed in the Name" (Jn 3:18), and because he "loved darkness" (Jn 3:19).

his deeds - plural εργα: works, performance, actions, here 'hidden matters' regarding the labor of an earthly mind set on the flesh; and so as man's deeds apart from God are evil, the natural man desires that his habitual performance of evil works not be exposed, that his dedicated service to evil not be openly displayed. This secrecy and shame is markedly different from the heart of man who publicly professes belief in God and openly follows Jesus Christ; as did Nicodemus by identifying with Jesus at His Crucifixion (Jn 19:39-42)]. For to follow Jesus Christ effectively and fully a man must readily and often appear before the throne of grace in order to confess sin, in order that the Truth and the Light and the Word of God and the indwelling Holy Spirit might permeate the entire being of Christ's believers.

be exposed. - ελεγχθη aorist/passive/subjunctive 3rd-person/singular: to shame or disgrace by showing error or incorrect state; here in the passive voice meaning to be convicted, exposed, rebuked, or reproved. Though a man does not know it, eventually all his deeds will be exposed as John writes, "If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth" (1Jn 1:6). John's Gospel shows that Nicodemus advocated Jesus publically among his own peers (Jn 7:50-52) and with a disciple of Jesus standing under the cross (Jn 19:38-40). God exposed Jesus to public suffering, the humiliation of being taken outside the city of Jerusalem, and then being lifted up on a Roman cross. Surely it is not too much for man to stand before God and confess his sin, to stand before man and confess Jesus as Lord.

The believer submits his heart to the Lord in this way; "For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need" (Heb 4:12-16).

Man has a tendency to hide his face from the looking glass while coveting adoration from man, to seek approval rather than reproof, to avoid confession of wrongdoing rather than professing their need for Jesus Christ, to deny punishment as a consequence of sin (1Jn 4:18). Perfect love casts out fear - that is love perfected brings man to the foot of the Cross. For God is faithful to forgive the sin that a man confesses to Him (1Jn 1:9).

Engaged With Immanuel

John 3:21 "But the one practicing the truth [he himself] comes toward the Light so that his works may be manifested, that he is one having been engaged with God.

But - particle δε: continuative.

In Jn 3:5 Jesus began to reveal three inseparable things necessary for citizenship in God's kingdom: that is he must be born 1. out of water [testimony of God], 2. of His Spirit, and 3. "enter into the kingdom of God." That third statement was a veiled reference to Jesus Himself; and He began to develop that statement beginning in Jn 3:13-21. The words "Enter into" point to Jesus as the One through whom a man enters into the kingdom of God - rather to the King through whom a man enters into the presence of God the Father, "I am the way ... no one comes to the Father but through Me" (Jn 14:6). Paul referred to this very thing when he wrote, "by a new and living way which He inaugurated for us through the veil, that is, His flesh," (Heb 10:20; see the veil torn in two Mat 27:51). The veil separated man from the presence of God in the Holy of Holies; but no longer as the Son of God shed His blood for our salvation. A man can be born from above, enter into the kingdom of God, and have eternal life by believing in the Lord Jesus Christ; but he must come to the Light humbled, broken of spirit, trembling at God's word ... believing in the One whom God sent to the cross.

the one practicing - ο ποιων present/active/participle singular: literally to make or do something tangible or corporeal; here figuratively what a person does [a work] in the heart with his will; that is to know and understand what the Father has accomplished in His Son, and then to believe in Him for eternal life. This "doing" refers to 'believing.' This is the same word in Jn 3:2 where Nicodemus recognized the signs that Jesus was doing [practicing]; there he observed from a distance or heard an account of Jesus' signs; but here the 'doing' refers to a man believing in the One who performed the sign. "If I do not do [ποιεω] the works [εργον] of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father" (Jn 10:37-38). A believer recognizes and permits the word of God to probe deeply into the heart and to discover his innermost ways. David knew that the Lord searched him and knew him, that He actively scrutinized him and was "intimately acquainted" with his ways [see Heb 4:12]. David desired that all his ways be made known to himself saying, "search me, O God, and know my heart; Try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way" (Ps 139:23-24). As such Christians have the privilege of entering before God's throne of grace "that we may receive mercy and grace to help in time of need" (Heb 4:16).

the truth - αληθειαν: verity, what is true, the unveiled reality. The origin of the word 'truth' is notable as it is composed of two base words in the original language: a meaning 'not' and the verb λανθανω meaning 'to lie hid.' Truth then is that which remains not hidden, rather than being that which is revealed. Adam knew God, but after he sinned God was hidden from him by what was then natural means. Jesus is the Light of the world that we may know God in Him. Jesus is the Truth (Jn 14:6) not hidden but walking openly among man, speaking privately with a Pharisee and ruler, publically displayed at His Crucifixion for all to look upon. Jesus said to the Jews that believed Him, "you will know the truth, and the truth will make you free" (Jn 8:32). Man has a tendency to hide the truth. Man in his natural state of sin seeks to be hidden from the presence of God rather than to stand before Him. The natural state of man is that he is separated from God, His face hidden from man by sin, man groping in darkness hoping somehow to find his way around the wall to the city gate. The heart of man is in darkness before light, as evening before morning, as thunderous storms of chaos before the calm silver lining and tranquil light. The sin-ravaged innermost being of man must be revealed to him before he can know God's sanctification, cleansing, salvation, regeneration, and peace. Here God's truth and grace embrace one another in Jesus Christ. God's peace is like a river flowing from either side of the Tree of Life (Rev 22:2). Hallelujah, Praise the Lord! Such is the newly born man in the presence of the Tree of Life, the Prince of peace. "For thus says the Lord, 'Behold, I extend peace to her like a river, and the glory of the nations like an overflowing stream; and you will be nursed, you will be carried on the hip and fondled on the knees' " (Isa 66:12).

John demonstrates that Nicodemus practices the truth, or desires in his heart to do so, in that he defended Jesus in the presence of his Pharisee brothers. Nicodemus later said in defense of Jesus, "Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?" (Jn 7:51). Neither did Jesus judge Nicodemus; rather, knowing his heart Jesus engaged [or labored with] Nicodemus' to bring about the fruit of faith in him.

comes - ερχεται present/middle-deponent/indicative 3rd-person/singular. The use of the middle voice draws the Pharisee a little closer to believing, as it is reflexive in meaning literally translates "[he himself] comes"; though still spoken in the third person - he. "All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out" (Jn 6:37, see Jn 6:45, 7:37, 9:39).

toward the Light, - preposition προς [movement towards] and the accusative φως. 'Come before the face of Jesus you weary and burdened man intimidated by your peers, trapped in tradition, imprisoned by centuries of privation and oppression;' so Nicodemus "came to the Light of the World by night" (Jn 3:2).

so that - conjunctive ινα: in order that, because, so that, so as.

his works - nominative plural εργα: deeds; same as in Jn 3:19, 20.

may be manifested, - φανερωθη aorist/passive/subjunctive 3rd-person/singular: to render apparent or openly declare; this as opposed to fear of evil works being exposed Jn 3:19-20.

that - causative conjunctive οτι.

he is - εστιν present/active/indicative 3rd-person/singular; the being verb.

one having been engaged - irregular verb ειργασμενα perfect/passive/participle nominative plural: to work or labor, to be engaged [plural workings] in or with as it is meant here. The perf. tense indicates a completed past action with results continuing to the present time. God had been working on Nicodemus through the Scriptures and recently through the preaching of John the Baptist, so he now found his way to Jesus having been led by water and the Spirit.

The voice of this verb is passive as with the verb 'may be manifested,' as this work was of God from above, His labor as if He were bringing a child into the world. Nicodemus desired to know if Immanuel really had come, even God as a Man. Though he came to Jesus by night, his heart was willing to separate himself from the Pharisees and from the public. The Father brought him to meet His Son, giving him ears to hear the voice of his Spirit and faith to perceive and believe in the Son. "It is written in the prophets, 'And they shall all be taught of God.' Everyone who has heard and learned from the Father, comes to Me" (Jn 6:45; see Isa 54:13, Jer 31:33-34). The true Teacher of Israel taught an aging and humbled teacher of Israel. Nothing is impossible with God, and faith is His doing. It is His work, a gift by grace (Eph 2:8), a gift that He brings about through His word and Spirit, and we are Christ's workmanship (Eph 2:10).

with God. - εν θεω dative singular: by the instrumentality of God - Father, Son, and holy Spirit; works wrought according to God's will; see Eph 1:1-14.

Jesus might have said to Nicodemus, 'Is anything too difficult for God who stands before you in the flesh of a Man? You are My workmanship. Believe in Me for eternal life.'

The conversation likely went into the early morning hours. Nicodemus likely heard this as morning approached, "... that he is engaged with God;" and although spoken in the third person, he surely took it as an affirmation that he was in the presence of God. He was engaged in a conversation with the True Teacher; the Lamb of God and the Husband of Israel. The Lord was bringing about a newborn from above, a 'public victory' within a man willing to be separated from the world.

"It will no longer be said to you, 'Forsaken,' nor to your land will it any longer be said, 'Desolate;' but you will be called, 'My delight is in her,' and your land, 'Married;' for the LORD delights in you, and to Him your land will be married. For as a young man marries a virgin, so your sons will marry you; and as the bridegroom rejoices over the bride, so your God will rejoice over you ... And they will call them, 'The holy people, the redeemed of the LORD;' and you will be called, 'Sought out, a city not forsaken' " Isa 62:4-5, 12.