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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE GOSPEL OF JOHN

CHAPTER THREE:
KINGDOM REBIRTH AND GOD’S LOVE

[“Born Again Faith and Speech”]
Key Word: Faith

John 3:1-8 – Rebirth and God’s Kingdom

JN3:1 Now, a man from the Pharisees - Nicodemas 129 was his name – was a ruler of the Jews.

129	Nicodemas: A ruler of the Jews and member of the Sanhedrin. [John 7:45-52; 19:38-40] Tradition teaches that he became an open disciple, was cast out of the Sanhedrin and died a martyr’s death.

JN3:2 This [Jewish ruler] approached [Jesus] at night 130 and said to him: “Teacher, we realize you have come from God. 131 For no one is able to perform these signs that you do if The God was not with him.” 132

130	At night: Likely out of fear of exposure. [John 12:42]

131	We realize you have come from God: He says “we” indicating there were a number of Jewish elders who recognized Jesus’ signs as proof he was the Messiah.

132	For no one is able to perform these signs that you do if The God was not with him: Compare John 4:11; Acts 2:22; 10:38. This Pharisee does not think Jesus is God Himself, but rather that “God… was with him.”

JN3:3 Jesus responded to him: “I tell you this truth: Unless anyone is born from above 133 he cannot experience the Kingdom of The God.” 134

133

Unless anyone is born from above: Or, born again, born anew, new birth. The Greek is GENNETHE ANOTHEN, or “born from above.” The phrase is similar to those used by John in his first epistle. [1 John 2:29; 3:9; 4:7; 5:1, 4, 18; compare notes in Nazarene Commentary 2000©] The Nazarene means God-born. The Jews themselves had similar language about a spiritual rebirth based on faith in the Messiah. On the subject of a New Birth see notes on 1 Peter 1:3, 23 and James 1:18 in Nazarene Commentary 2000©. There are two views on this “birth”: a] the spiritual regeneration which involves water baptism and God’s Pneuma; and, b] the resurrection. It is possible to include both in the explanation. However, John in his first epistle writes of Christians already “born from God.” [1 John 2:29; 3:9; 4:7; 5:1, 4, 18] As does James. [James 1:18, Nazarene Commentary 2000©] Compare also Titus 3:5 in Nazarene Commentary 2000©.

134

He cannot experience the Kingdom of The God: Or, see. In Matthew Jesus teaches two “kingdoms”: a] one his own Kingdom, the Church; and, b] the other is his Father’s in heaven. [Matthew 13:40-43 Nazarene Commentary 2000©] It is likely the latter is meant here. It is also possible that the Nazarene does refer to his own Realm of Profession: that one cannot enter – something Nicodemas has not yet done – or become a member of Christ’s Church without the two things he next mentions.

JN3:4 But, facing toward [Jesus], Nicodemas asked: “How is a person able to be born when old? He is not able to enter the womb of his mother a second time to be born.” JN3:5 Jesus answered him: “I tell you this truth: Unless anyone is born from water and Pneuma he cannot enter 135 into the Kingdom of The God.

135

Unless anyone is born from water and Pneuma he cannot enter: Here Jesus uses “enter” for “see” of the parallel statement. Most view the “water” as that of baptism and the Pneuma as that force of God’s Mind which brings about an awareness of being God-born. [John 1:12, 13; Romans 8:14-16; 1 Peter 1:23] Jesus taught that baptism must be included if one is “to fulfill all that is righteous.” [Matthew 3:15] Water baptism is part of the saving process. [Acts 2:38, 47; 16:31, -33; 1 Peter 3:19] Without baptism one cannot receive the spiritual regeneration required to become a member of the Body of Christ. [1 Corinthians 12:12, 13] Nicodemas may have been a secret “disciple” but he could not later gain membership within the Son’s Realm without being baptized and receiving the Holy Pneuma.

JN3:6 That which is born from flesh is flesh, 136 and that which is born from the Pneuma is pneuma. 137

136	Born from flesh is flesh: Compare John 1:12, 13.

137

That which is born from the Pneuma is pneuma: Or, KJV: born of the Spirit is spirit; WMS: born of the Spirit is spiritual. It is likely Williams hits the mark. Some may be tempted to render, “that which is born of the Spirit is [a] spirit” and thus apply the words to the resurrection. Note the analogy that follows.

JN3:7 Do not wonder because I said, ‘It is a necessity to be born from above.’ JN3:8 The wind blows wherever it wants, 138 and you hear the sound of it, 139 but you have no idea where it came from 140 and where it is going. 141 Just so is everyone born from the Pneuma.” 142

138

The wind blows wherever it wants: The word “wind” is PNEUMA, or spirit. Most see “wind” as part of an analogy. Wind is an invisible pressure that exerts a force against objects, such as the sails of a ship. Note the “wind” has a “will” [ALF]. No one can control the wind as it blows here or there at will. [Compare Ecclesiastes 11:5.]

139	Hear the sound of it: Jesus almost predicts Acts 2:2. [Note John 7:39 and John 20:22.] One who has experienced a hurricane or high winds on the sea or in the mountains knows the truth of Jesus’ words.

140	You have no idea where it came from: Though modern meteorologists have uncovered many of the mysteries of wind, even today the source of wind remains invisible.

141	Where it is going: Or, its destination. The source or origin, as well as the destination of the wind, is invisible. These analogies define what pneuma is – a breath or wind, an invisible pressure which exerts a force.

142

Just so is everyone born from the Pneuma: Jesus does not mention the “water” but only the Pneuma. There are two views: a] the spirit-begotten disciple cannot be “examined” or “judged” by the physical thinking person. [1 Corinthians 2:11-14] The New Birth is something invisible, like the wind. Neither the source of the birth may be seen, nor the destination of the begotten – heaven. b] the resurrection. Since John’s use elsewhere of “God-born” is an experience of the Saint while in the flesh, it would seem the former view is correct. The outward appearance of the pneumatically-born is not readily apparent. Also, the actual birth itself is not something manifestly apparent save by those godly characteristics that follow. Even that one “born of God” [1 John 5:18] had no special outward appearance so as to attract others. [Isaiah 52:14]

John 3:9-15 – We Speak What We Know

JN3:9 Nicodemas answered and said to [Jesus]: “How is this possible?” JN3:10 Jesus answered him: “You are a teacher of Israel and yet do not know these things? 143

143

You are a teacher of Israel and yet do not know these things: Jesus indicates what he has said should be known by Nicodemas. Since the heavenly resurrection was not revealed fully until later, it would seem that the water-spirit rebirth was something Nicodemas should be able to understand. [Ephesians 3:5; 1 Corinthians 15:50] John the Baptism had come preaching a baptism in water and spirit. [Matthew 3:11] Nicodemas should have been aware of this. Also, the Jews themselves understood a spiritual rebirth. They knew of a foretold outpouring of holy Pneuma. [Isaiah 32:15; 44:3]

JN3:11 I tell you this truth: What we know we speak, 144 and what we have seen we can testify about. Now you [Jews] will not accept our testimony. 145

144	What we know we speak: Or, GDS: we know what we are talking about. [2 Corinthians 4:12, 13]

145	Now you [Jews] will not accept our testimony: Or, WEY: yet you all reject our evidence; MOF: yet you refuse our testimony. Jesus says “our” and not “my.” He may mean his disciples, but note John 3:32 and John 8:14-18.

JN3:12 If I have told you earthly things and you [Jews] do not believe, how will you [Jews] believe if I told you heavenly things? 146

146

How will you [Jews] believe if I told you heavenly things: Jesus has spoken about something – baptism in water and spirit – Nicodemas should know. If he does not understand these “earthly things” – those things which take place right here on earth – how will he ever understand “heavenly things”? This explains one of the reasons Jesus does not speak much about “heavenly things.” When he does it is misunderstood. Consider John 6:60-66.

JN3:13 Now, no person has ascended into the Celestialum 147 if not the One having descended from the Celestialum, 148 the Son of Humankind. 149 [Daniel 7:13]

147

Now, no person has ascended into the Heaven: Or, KJV: no man hath ascended up to heaven. Before Jesus Christ no one among humankind had gone to heaven. They lay in the graves awaiting the resurrection. Compare Acts 2:29, 34. For details regarding Enoch and Elijah see the work Where Are the Dead? in Nazarene Commentary 2000©.

148

If not the One having descended from the Heaven: Or, KJV: but he that came down from heaven; MOF: descended from heaven. The Gospel of John provides the testimony of John the Baptist, the Apostle John, and Jesus himself regarding his pre-existence in the heavenly realms. It is John the Baptist who first mentions this pre-existence. [John 1:15] John’s prologue strongly suggests this pre-existence. [John 1:1-3, 10] Compare also John 6:62 and John 17:5. On the subject see the Biblical Article, Did Christ Have a Pre-existence? in Nazarene Commentary 2000©.

149

‘The Son of Humankind’: Or, Son of Man; MOF: And yet, the Son of man, descended from heaven, is the only one who has ever ascended into heaven. The designation is from Daniel 7:13 where the Messiah is seen ascending to heaven to receive his Kingdom. [See notes on Daniel 7:13 in the Nazarene Commentary 2000© on Daniel.] There are a couple of meanings: a] Jesus is speaking of a future ascension in fulfillment of Daniel 7:13. Compare notes on Romans 10:6, 1 Corinthians 15:47 and Ephesians 4:9 in Nazarene Commentary 2000©. Or, b] Jesus refers to many ascensions to heaven he must have enjoyed as the Angel of Yehowah accompanying the Israelites. [Compare Genesis 28:12 and Exodus 23:20-23 and Exodus 32:24; for more details see Error of the Trinity in Nazarene Commentary 2000© on Angel of Yahweh.]

JN3:14 And just as Moses raised the serpent in the wilderness, 150 [Numbers 21:4-9] so it is a necessity for the Son of Humankind to be raised up, 151 [Daniel 7:13]

150	Moses raised the serpent in the wilderness: Or, lifted up. Jesus paraphrases Numbers 21:4-9. This must have fascinated a rabbi like Nicodemas. The suggestion is that the copper serpent is a prophetic type or shadow of the ascension of Christ who heals from all wounds of the Original Serpent.

151

The Son of Humankind to be raised up: Or, lifted up. Judging from the association with the designation Son of Humankind, the Nazarene must have in mind that foretold ascension in Daniel 7:13. Before such an ascension to heaven the Messiah must be “lifted up” on a pole or stake, similar to that of Moses’ copper serpent. [John 8:28; Galatians 3:13] It is of interest that this was a “signal pole” and not a cross. [Numbers 21:9]

JN3:15 so that everyone believing in him may have endless life.” 152

152

So that everyone believing in him may have endless life: Or, eternal life, everlasting life. Those Israelites who looked to the copper serpent in faith were spared death. In order for endless life to benefit any among humanity the Son of Humankind must be lifted up on a pole, die, be raised up from Hades, and ascend back into heaven.

John 3:16-21 – A Loving God’s Basis for Judgment

JN3:16 “For The God loved the world of humankind 153 so much that He gave His only-begotten [Psalm 22:20 LXX] Son, 154 [Psalm 2:7] so that everyone believing in him might not be destroyed but may have endless life. 155

153	For so The God loved the world of humankind: Or, world.

154	Gave His ‘only-begotten Son’: It is possible Jesus draws his words from Psalm 22:20 LXX and Psalm 2:7. The Isaac-type also suggests “only begotten.” The Greek is MONOGENES. [John 1:18]

155	So that everyone believing in him might not be destroyed but may have endless life: All humanity raised in the Judgment must acknowledge God’s Son as Master in order to attain everlasting life. [Romans 14:10, 11; Philippians 2:9-11; Revelation 5:13]

JN3:17 For The God did not send forth the Son into the world of humankind so that he should condemn the world of humankind by means of him, 156 but rather that the world of humankind should be saved by means of him. 157

156

So that he should condemn the world of humankind by means of him: Jesus later makes it clear that he is the appointed Judge [John 5:22]. The word KRINE is often rendered “judge” but it also may be rendered “condemn.” Since all humanity must be judged [Hebrews 9:27; Revelation 20:12, 13] Jesus must mean “condemn” here, that is an adverse judgment. Compare notes on John 5:29.

157

Should be saved by means of him: No where in the Bible is the “world” destroyed. Indeed, the “world” becomes a subject of the King following his Arrival. [Revelation 11:15] Humankind will all be judged at the end of the thousand years based on their lives while alive on earth. [Revelation 20:12-14] Those who have been habitually vile or wicked will be exterminated in the Second Death. It is the hope of some that the majority will ultimately be saved. [1 Timothy 2:4-6; 1 John 2:2]

JN3:18 The person believing in [God’s Son] is not to be condemned. 158 The person not believing has been condemned already, 159 because he has not believed in the name of the only-begotten Son of The God. 160

158	Is not to be condemned: [KJV] Some render KRINETAI as “judged” however it is clear that all will be judged as Jesus himself teaches. [John 5:29] Compare notes in Nazarene Commentary 2000© on Matthew 12:35, 36 Romans 2:15, 16 and 2 Corinthians 5:10.

159	The person not believing has been condemned already: [KJV] Jesus taught that it would be very difficult for his generation of Jews when raised on Judgment Day because they rejected Messiah. [See notes on Matthew 11:20-24; 12:31-45; Mark 8:38.] This must have come as a serious warning to Nicodemas.

160	Not believed in the name of the only-begotten Son of The God: Nicodemas and some Jewish theologians understood Messiah to be this “only-begotten Son of God.” [Psalm 22:20; Psalm 2:7; Psalm 110:1] Compare also Proverbs 8:22-30 where such a unique sonship is suggested.

JN3:19 Now this is what condemns: 161 Though the Light has entered the world of humankind humans loved the Darkness rather than the Light 162 because their works were wicked. 163

161	Now this is what condemns: Or, KJV: and this is the condemnation; GDS: basis of the judgment; TCN: the ground of his condemnation is this. Jesus now presents the basis or standard for judging and any resulting condemnation or blessing.

162	Humans loved the Darkness rather than the Light: Speaking to Nicodemas, Jesus means Jewish humans. Compare the Light and its rejection at John 1:5, 7, 9, 10.

163	Because their works were wicked: It is the “Synagogue of Wicked Men” who will finally execute Messiah. [Psalm 22:16 LXX] Wickedness is paralleled with that which is vile. Generally, these words always involve that which is harmful to others.

JN3:20 For everyone who habitually does vile things continues to hate the Light, 164 and he will not approach toward the Light, so that his works might be reproved. 165

164

Habitually does vile things continues to hate the Light: Or, WEY: wrongdoer; BER: practices evil. This principle will be true of either those of the Church in the parousia-judgment or the general judgment of all mankind. [2 Corinthians 5:10] Compare the habitual sinner in First John. Most often that which is “vile” is harmful to other persons.

165	So that his works might be reproved: Or, exposed. All sinners must accept reproof and rebuke by exposure to the Light if they would attain endless Life. Compare notes on Ephesians 5:13 in Nazarene Commentary 2000©. There are only two choices: humility or humiliation. [Daniel 12:2; 1 John 2:28]

JN3:21 However, the person doing [what is] truthful approaches toward the Light 166 so that his works should be made manifest as having been worked in [harmony with] God.” 167

166	The person doing [what is] truthful approaches toward the Light: Or, TCN: acts up to the truth; RIE: lives the truth; RSV: does what is true. [John 12:36, 46; 1 John 1:7]

167

Manifest as having been worked in [harmony with] God: Or, deeds. No one will attain endless life without works that God approves. To Jesus faith and works are inseparable. Compare the word works in the Nazarene’s teachings. [Matthew 5:16; 9:37; 11:19; Mark 13:34; Luke 10:2, 7; John 6:27-29; 8:39; 9:4; 14:12] Compare the word work(s) in Revelation.

John 3:22-24 – Two Baptizers in Judea

JN3:22 After these things Jesus and his disciples arrived in the land of Judea, 168 and there he spent some time with them, baptizing them. 169

168	The land of Judea: An area about 1500 square miles with Jerusalem at the center.

169	Baptizing them: Jesus’ disciples baptize, likely after the manner of John the Baptist – in symbol of their repentance, and in preparation of them to follow the Messiah.

JN3:23 But John was also baptizing in Aenon near Salim 170 because there was a lot of water 171 there, and people kept coming to him to be baptized. 172

170	John also baptizing in Aenon near Salim: This was north of Jerusalem. The area is mentioned by Eusebius.

171	A lot of water: Such water would not be necessary if baptism were mere sprinkling. As it was complete submersion, a degree of depth would be necessary in a very dry land. John the Baptist would do his work near sufficient water. Compare Acts 8:36.

172	People kept coming to him to be baptized: Compare Matthew 3:6.

JN3:24 For John had not yet been thrown into prison. 173

173	For John had not yet been thrown into prison: Compare Matthew 14:3; Luke 3:20.

John 3:25-30 – The Friend of the Bridegroom

JN3:25 Now, a Jew was searching out John’s disciples regarding purification. 174

174	A Jew was searching out John’s disciples regarding purification: Or, a question; religious cleansing. We saw this word earlier at John 2:6. Compare Mark 7:3. See notes on Jews at John 1:19.

JN3:26 And so they approached John and said to him, “Rabbi, 175 the person who was with you on the other side of the Jordan – the man you testified about – is baptizing and everyone is going to him.” 176

175	Rabbi: Or, Teacher. The designation or title also may mean “Great One,” or “Excellent One.” Both John and Jesus are so addressed by various ones. [John 1:38, 49; 3:2; 4:31; 6:25; 9:2; 11:8] Jesus forbids his disciples of ever accepting such a title. [Matthew 23:8]

176	Baptizing and everyone is going to him: This is an exaggeration, for many were still being baptized by John. Such a statement would arouse feelings of jealousy in a fleshly-minded person, but note John’s reaction.

JN3:27 John responded and said, “No person will ever receive anything, unless it shall be given to him from Heaven. 177

177	Unless it shall be given to him from Heaven: Compare John 19:11. [Hebrews 5:4]

JN3:28 You are the same persons who can testify that I said, ‘I am not the Christ, 178 but rather I was sent forth ahead of that One’.

178	I am not the Christ: Or, Messiah. Compare notes on John 1:20.

JN3:29 The person who has the bride is [the] bridegroom, 179 but the friend of the bridegroom, 180 when he is waiting and then hearing him, he rejoices with joy at the voice of the bridegroom. This, therefore, is my own joy fulfilled. 181

179	The person who has the bride is [the] bridegroom: John the Baptist speaks of Jesus Christ as the bridegroom and the Body of his disciples as his Bride. [Matthew 22:2; 2 Corinthians 11:2; Ephesians 5:25; Revelation 21:9]

180	The friend of the bridegroom: John declares that he is neither the Christ, nor part of the Bride. Thus, John the Baptist will not be in the Kingdom. Compare notes on Matthew 11:11 in Nazarene Commentary 2000©.

181	My own joy fulfilled: One of the greatest tests for some people is to see another elevated above themselves. It is no wonder God chose John to become the Baptist, for he is zealous and aggressive, yet humble. Note John’s gladness in the womb. [Luke 1:44]

JN3:30 It is necessary that One continue to increase, 182 but myself to continue to decrease.”

182	That One continue to increase: Today two billion persons profess Christianity.

John 3:31-36 – John: Faith and Life

JN3:31 The One who arrived from above is superior to everyone else. 183 The person originating from the earth is of the earth 184 and speaks earthly things. 185 The One who arrived from the Celestialum 186 is superior to everyone.

183

The One who arrived from above is superior to everyone else: Or, is above all others, is greater than all. John makes his own editorial comments about the Christ. He alludes to the pre-existence of the Nazarene here. [John 8:23] It is self-evident that Jesus is not superior to God. [John 14:28] Regarding the preeminence of the Son compare Colossians 1:15-19.

184	The person originating from the earth is of the earth: Or, is of the earth, belongs to, earthly. Compare notes on 1 Corinthians 15:48. John makes clear Jesus is not of the earth.

185	Speaks earthly things: See notes on John 3:12. Compare 1 John 4:5.

186	The One who arrived from the Heaven: Or, comes from heaven. Again a strong reference to Christ’s pre-existence. Compare notes on John 1:1-3, 10, 11.

JN3:32 Whatever that One has seen and heard he testifies about, and [yet] his testimony no one accepts. 187

187	And [yet] his testimony no one accepts: Compare Isaiah 53:2. [John 1:11; 3:11]

JN3:33 The person who has accepted that One 188 seals his testimony that The God is true. 189

188	The person who has accepted that One: Likely the apostle John himself. Compare John 20:31. [John 1:11, 12; 1 John 5:10]

189	The God is true: Like the Nazarene and Paul, John uses “The God” often as a preferred designation for the Creator. It is clear John does not believe Jesus is “The God” but came from Him as His Son. [John 20:31]

JN3:34 For the One The God sent forth is speaking the Sayings of The God, 190 because He does not give the Pneuma by measure. 191

190	For the One The God sent forth is speaking the Sayings of The God: The God sent His Son to declare God’s own Message. The Greek for “Sayings” is RHEMATA and is also rendered: message, word. This is a testimony the Son gives often. [John 7:16]

191

Because He does not give the Pneuma by measure: Or, MON: sparingly. This rendering is likely the meaning. It is The God, the Father, who is the source of the Pneuma, and He gives this invisible pressure, or force, to whomever He wills. Note that here the “Sayings of God” are paralleled with “the Pneuma” or Holy Spirit. When God gives His Spirit it is most often by means of the Sayings of the Nazarene Master and his inspired disciples. On the Holy Pneuma see notes on 1 Corinthians 2:16 in Nazarene Commentary 2000©.

JN3:35 The Father continues to love the Son 192 and has given everything into his hand. 193

192	The Father continues to love the Son: Compare John 5:20 and John 15:9.

193	And has given everything into his hand: Or, MOF: given him control over everything; NEB: has entrusted him with all authority. The Son does not have this naturally, but The God has given him such. See notes on John chapter 5.

JN3:36 The person believing in the Son possesses endless Life, 194 but the person disobeying the Son will never experience Life, 195 rather the wrath of The God continues to remain upon him. 196

194	The person believing in the Son possesses endless Life: Or, life everlasting, eternal life. Compare similar phrases in First John. [1 John 5:12; Romans 1:17] John means that “Life” Jesus came to give – life in the heavens.

195	The person disobeying the Son will never experience Life: Or, not see. Faith alone is not enough. The Nazarene disciple must also obey the commandments of Jesus Christ. [John 14:15; 15:14] For details see the work Nazarene Commandments in Nazarene Commentary 2000©.

196	Rather the wrath of The God continues to remain upon him: John has in mind particularly that Jewish generation that rejected Christ. [John 1:11] Compare also Romans 2:8; Ephesians 5:6; Hebrews 10:27. Research the word wrath. [Matthew 3:7; Luke 21:23; Romans 1:18]

Review Questions on Chapter Three