Jesus and Nicodemus, 3:10-18, A Commentary

 

3:10, A master of Israel. Grk didaskalos (St’s #G1320) Lit. teacher: v1 has “ruler,” Grk: archōn (St’s #G758). Nicodemus should have known of the presaged national new birth. The prophets had foretold of it: Joel spoke of the outpouring of God’s Spirit as a national promise (Joel 2:28 cf Acts 2:16-21); Amos foresaw Israel’s new birth and called it the Tabernacle of David rebuilt (Amos 9:11-12 cf Acts 15:16-17); Ezeliel prophesied of Israel’s new birth through his visions of a valley of dry bones (Israel) that received new life from above (Ezek 37:1-15 cf Acts 2:1-4); Jeremiah foretold of a new covenant with the houses of Israel and Judah (Jer 31:31 cf Heb 8:6-13). Christ (the Messiah) had come to establish a New (Spiritual) Israel. He had chosen 12 apostles to replace the 12 tribes, and 70 disciples to replace the 70 elders (Sanhedrin). For further study on this point see Romans ch 11 and Galatians 6:16 cf Matthew 9:16-17.  3:11, We speak … we do know, … we have seen; …our witness. ~ This plural reference is, most likely, a reference to the combined testimony of Christ and John the Baptist which is referenced a few vv below. (See on ch 1:19-40.) Another consideration is that Jesus is speaking in the plurality of plentitude as did Yahweh in Genesis 1:26 where He said, “Let us make …”. The latter consideration would be in keeping with the parabolic manner of Christ’s teaching concerning Himself (ch 16:25).  3:13, The Son of man which is in heaven. This verse presents a few challenges, One: if ‘no man hath ascended up to heaven, but he that came down from heaven’, what about Elijah (2 Kgs ch 2) and Enoch (Gen 5:24)? Two: Most of the oldest Mss omit the last statement i.e. ‘which is in heaven’. And Three: If this final statement is allowed, the term ‘Son of man’ which indicates the humanity of Jesus, places the human Jesus in heaven and on the earth at the same moment. While it would not be biblical to assert the omnipresence of the humanity of Jesus pre-glorification, it is factual to assert that that which became human (i.e. the Word, John 1:1, 14) was/is, indeed, omnipresent.  3:14-15, As Moses lifted up the serpent. In these two vv Jesus likens Himself to the brass serpent Moses set on a pole in the wilderness (Num ch 21). The occasion was a plague of serpents that was killing the people. Jesus is, here, making the connection between the plague of serpents and the plague of sin within the human family. Moses was instructed to place a serpent of brass on a pole, so that the people, when bitten, could look on it and live. Brass is a symbol of judgement (Rev 1:5; 2:18). Jesus took the sins of the world upon Himself, thereby becoming sin (namely, the serpent, 2 Cor 5:21 cf 1:29); and judged those sins on the cross. The cross, then, was the fulfillment of Moses’ brass serpent on the pole. Thus, all who look to Jesus with true faith are delivered from the plague of sin (see v16). Lifted up. Grk ὑψωθῆναι (hypsōthēnai: first aorist passive infinitive of hupsō) lit. “be lifted up.” This is a phrase associated with the crucifixion.  This Jesus-saying concerning the crucifixion is only recorded in the Fourth Gospel (ch 8:28; 12:32, 34). Jesus is, here, prophesying the nature of His death.  3:16, Gave. Lit. “given over:” such as to death (Matt 27:16). Isa 9:6 child born: Bethlehem; son given: Calvary.  Although spoken before the cross, this is a proleptic statement that has post passion in view.  Believeth.  ~ Grk verb pisteuōn (St’s #G4100) is present tense, means: ‘he that goes on believing’. Salvation depends on holding one’s faith until the end.   3:17-18, Condemned. Grk: krinetai (St’s #G2919) Is the Grk root for judgement and condemnation. Jesus did not come to pass judgement nor to condemn a world that had judged itself by its unbelief. 

Apostolically Speaking,

Bp. J. L. Hayes, D.D.

Read more from the Bishop's commentary on the Fourth Gospel:
"The Gospel According to John, An Introduction"
https://bishopjerrylhayes.blogspot.com/2016/01/the-gospel-according-to-john.html

"Prologue To John's Gospel, 1:1-18, (Part I)"
http://bishopjerrylhayes.blogspot.com/2016/05/john-and-logos.html

"Prologue To John's Gospel, 1:1-18 (Part II)"
https://bishopjerrylhayes.blogspot.com/2016/05/prologue-to-johns-gospel-11-18-part-ii.html

"The Baptist Witnesses Of Himself, 1:19-28"
https://bishopjerrylhayes.blogspot.com/2016/05/the-baptist-witnesses-of-himself.html

"The Baptist Witnesses Of Christ, 1:29-34"
https://bishopjerrylhayes.blogspot.com/2016/05/the-baptist-witnesses-to-christ.html

"The First Disciples, 1:35-51"
https://bishopjerrylhayes.blogspot.com/2016/05/the-first-disciples.html

"The Wedding of Cana, 2:1-11"
https://bishopjerrylhayes.blogspot.com/2016/06/the-wedding-at-cana.html

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