A Johaninne Study (John 3:22-30)

^3:22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. ²³ John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized ²⁴ (for John had not yet been put in prison). ²⁵ Now a discussion arose between some of John’s disciples and a Jew over purification. ²⁶ And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” ²⁷ John answered, “A person cannot receive even one thing unless it is given him from heaven. ²⁸ You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ ²⁹ The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. ³⁰ He must increase, but I must decrease.”

In the movie 27 Dresses, one of the protagonists mentions something profound about bridesmaid dresses, “I'm telling you that this is an instrument of torture inflicted on you by a bride who wants you to look ugly!” In one sweeping statement, this character captures what weddings are all about. Bridesmaids are clearly not the focal point of weddings. A bride’s dress is designed to upstage a bridesmaid’s dress, not the other way around. Weddings are about the people getting married. They are not about the rest of the bridal party, guests or officiant. They are centrally about the bride and groom.

Similarly, John the Baptist understood that he was not the main man. Using the metaphor of a wedding, he explains that he is not the bridegroom, but merely the friend of the bridegroom. He is there to support and praise the one getting married. Also, as a friend, he is not jealous of the bridegroom, but celebrates him. This is not some unappreciative relative that attends the wedding begrudgingly. John rejoices in the bridegroom. He even goes so far as to say, “this joy of mine is now complete.”

John the Baptist was the last of the Old Testament prophets, but not the least of them. As a tribute, Jesus calls him “a burning and shining lamp” (John 5:35). Elsewhere, Jesus explains that “among those born of women there has arisen no one greater than John the Baptist” (Matthew 11:11). Yet, from John’s lips, it is apparent that even a man like him does not deserve the same honour and praise that Christ deserves: “He must increase, but I must decrease.”

Hudson Taylor was the first missionary to venture into inland China to share the gospel of Jesus Christ. He not only believed that it was necessary to reach the unreached people groups of China, he also believed that it was prudent to understand the culture. He pioneered missional contextualization in China. Dressing in traditional Chinese attire and speaking the local tongue, he shared the gospel by minimizing cultural differences between him and the people of China. On top of revolutionizing missions in China, he also established a missions organization called China Inland Mission (CIM), essentially becoming its first director.

The next person to lead CIM was D.E. Hoste. Boy, did he have big shoes to fill! On the contrary, Hoste understood that Christians are not in the business of oneupmanship. Patrick Fung, the first Chinese Director of OMF (formerly CIM), says that Hoste “lived to be forgotten in order that Christ might be remembered.”

John the Baptist and D.E. Hoste both loved the Great Bridegroom more than they loved their vocation, status or position. They were humble men in the midst of amazing God. There is no doubt that we can benefit from their example.

A Johaninne Study (John 3:19-21)

^3:19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. ²⁰ For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. ²¹ But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

Many Bibles distinguish Jesus’ sayings from others by highlighting his words in red. There are passages, however, where it is difficult to distinguish between Jesus’ actual words and the author’s narration. For example, at the beginning of the third chapter of John, Jesus is clearly in dialogue with Nicodemus. After a discussion about regeneration, documented in verses two to fifteen, there is a shift in the text. It begins with the famous saying, “For God so loved the world, that he gave his only Son.” Everything up to verse sixteen has been somewhat cryptic about Jesus’ ultimate goal of dying on the cross. Verses sixteen and onward, however, Jesus apparently makes his purposes explicit. Are these words actually from the mouth of Jesus or is it the narrative of the author of this gospel?

Some scholars hypothesize that this is actually John, the author, who is speaking here. And there is a distinct possibility that they are right because of what is written in verse nineteen: “the light has come into the world, and people loved the darkness rather than the light because their works were evil.” The language used here is suspiciously similar to those in John 1:9, “The true light, which enlightens everyone, was coming into the world.” Regardless of one’s view of authorship, it is clear that we can learn from juxtaposing these passages together. Perhaps it will be fruitful to read John 1:9 in context:

⁹ The true light, which enlightens everyone, was coming into the world. ¹⁰ He was in the world, and the world was made through him, yet the world did not know him. ¹¹ He came to his own, and his own people did not receive him. ¹² But to all who did receive him, who believed in his name, he gave the right to become children of God, ¹³ who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

Both passages begin with the understanding that a light has come into the world. Both passages continue to explain that people respond to this light in different ways. Those who love darkness over the light do evil, hate light and do not know the light. On the other hand, there are those who love the light. These people do good and receive the light.

Jesus, or John, is telling us the very simple truth that what we do indicates what we love. If our actions are predominantly self-oriented, or our hearts are constantly seeking idols, we are wicked. On the other hand, if we do good, then we love the light. There is a clear line between those who do good and those who do evil. There is no middle ground here.

Why make this distinction? D.A. Carson explains:

The purpose of these three verses, then, is not to encourage readers to think they fall into a deterministic category bound up with their intrinsic nature, but to make them see the imminence of their danger (the verdict is being declared), and the fundamentally moral reasons why people hate the light. John stresses these points in the hope that his readers will beseech God that all they do may be done through him.

Perhaps, in light of these passages, we all are being exposed to the dichotomy of light and darkness for a reason. Understanding the darkness and reality of evil is not meant to entrench us further in darkness, but to call us out into the light. So, be encouraged Christian, for God is revealing the light to you right now through the words written here. He is the light of the world and darkness has not overcome it.

A Johaninne Study (John 3:16-18)

^3:16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. ¹⁷ For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. ¹⁸ Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

There are two ancient heresies that continue to plague Christian circles today: inclusivism and universalism. Inclusivism is, “the idea that salvation only comes through Jesus’ work but that it is not necessary to hear the gospel in order to be saved.” A universalist is, “someone who believes that every human being whom God has created or will create will finally come to enjoy the everlasting salvation into which Christians enter here and now.” Both proponents of these views appeal to John 3:16 as justification for their perspectives. The argument goes like this: God is a God of love, so how could he condemn anyone to hell? But both these views presuppose that God’s love is incompatible with just condemnation; nor do they take into account the following verses.

Despite the distortions of inclusivism and universalism, the message is unmistakable: Jesus came to save whoever believes in him.

God is a God of justice. His justice is manifested against those who do not believe in him. In other words, those who reject him will receive the wrath of God. Scary? Sure is. Is it fair? Take an employee that violates his contract by not completing his or her work. Maybe its a painter that has not finished painting. The employer has been cheated of a fully painted house. Justice belongs to him. Similarly, God deserves worship, but he is cheated of it. Justice belongs to him. Condemnation is fair punishment, as terrifying as it is.

God is also a God of love. His love is manifested in sending his Son. Who would give up their child for a criminal? God did. And we are the criminals, convicted of rejecting the one who deserves to be worshipped. But despite our rejection of him, by grace he gives faith to the elect. These are people that believe in him and are not condemned.

God is both a God of love and a God of justice. The unfortunate truth is that not everyone will be saved. But it is equally true that no one deserves to be saved. This is why the fact that there is salvation at all is so amazing. And that, my friends, should lead us to repentance and worship.

A Johaninne Study (John 3:11-15)

^3:11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony. ¹² If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? ¹³ No one has ascended into heaven except he who descended from heaven, the Son of Man. ¹⁴ And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, ¹⁵ that whoever believes in him may have eternal life.

In this passage, we learn two things about Jesus: 1. Who he is; and 2. What he is about to do.

Jesus makes a bold claim about where he comes from: “No one has ascended into heaven except he who descended from heaven, the Son of Man.” When we travel, many of us get homesick. Why is that? Because we are deeply associated with our point of origin. As the saying goes, “home is where the heart is.” Home, however, is more than a sentimental heart attachment. Where you are from, also, determines who you are.

Typically, though not always, home is where a person grew up. It is the place their family raised them. Likely, it was also the place where they were educated. More often, it is the place where their most intimate relationships have formed. Regardless of where your home is, it is the place where personal identity is significantly developed. Your home is where your worldview is most influenced.

When Jesus says that his home is in heaven, he is not only identifying himself with that place, he is also identifying himself with the one who resides there - God. Heaven is the dwelling place of God. Creaturely beings, whether heavenly or earthly, can only reside there with his permission. So when Jesus makes the statement, “No one has ascended into heaven except he who descended from heaven, the Son of Man,” he is boldly claiming that he belongs there. The implication is that it is his dwelling place. In effect, he is claiming to be God.

Jesus also foreshadows what he about to do. In verse fourteen, he makes a reference to Numbers 21:6-9:

Then the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord, that he take away the serpents from us.” So Moses prayed for the people. And the Lord said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.

The Israelites sinned. But God was merciful. He used the bronze serpent to save his people from the fiery serpents. In this way, their sins were atoned for through the bronze serpent being raised up. Jesus would similarly be raised up; only he would be raised up on a cross. And instead of a serpent for a serpent, this was a life for a life. Much like how the serpent was used to save the Israelites, Jesus saves us from our sins.

Why would he do that? He answers this in Mark 3:15, “that whoever believes in him may have eternal life.”

God of heaven on earth is truly a remarkable thing. More than that, this same God was also willing to die for us and our sins. Not only that, he invites us into God’s dwelling place so that we can have eternal life with him. This is not only remarkable, but amazingly gracious indeed!

A Johaninne Study (John 3:9-10)

^3:9 Nicodemus said to him, “How can these things be?” ¹⁰ Jesus answered him, “Are you the teacher of Israel and yet you do not understand these things?

God’s ways confound the greatest scholars. In seminary, I took a class that involved group discussions between students and professors. The topics ranged from very practical issues, like teaching adolescents, to conceptual ones, like theological understandings. I expected students to be diverse in their thoughts and perspectives. I did not, however, expect the professors to be so divided amongst themselves. They differed in their opinions about how to be a church. They differed in their convictions about the sovereignty of God in salvation. They even differed on some aspects of the gospel. One thing was clear, even teachers of Christianity do not understand everything about God.

Nicodemus was shocked at Jesus’ teaching. How can a man be born again? Jesus was talking about the Holy Spirit’s work in regenerating people’s hearts, causing them to have faith and love God. In other words, in order to be saved, one needs the Holy Spirit to transform them. We need a spiritual birth. And only the Spirit can beget spirit.

Nicodemus was not confused because Jesus was telling him something new. He was probably acquainted with Ezekiel 36:26-27, which mirrors Jesus’ teaching on regeneration: “And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.” Nicodemus already knew that people needed spiritual renewal. It was not new teaching that shocked him, but old knowledge.

Knowledge does not equal understanding. One could possess all the knowledge in the world and yet still not understand God’s ways. In a special episode of Jeopardy, a computer named Watson challenged two of the most successful Jeopardy contestants, Brad Rutter and Ken Jennings. In the past, Rutter and Jennings played as though they had encyclopedic knowledge. Not surprisingly, however, they were outmatched by this computer that was specially designed for this game. Interestingly, one of the Jeopardy questions described an American city. Though the answer should have been “What is Chicago?” but Watson answered, “What is Toronto?????”

Computers, like Watson, can extrapolate data at an incredible rate. Despite this, computers are limited by their programming. As it stands, computers can recognize data, but they cannot understand it. In the case of Watson, the computer probably had the answer correctly installed in its database, but its programming prevented it from retrieving that information. This computer did not have the understanding needed to make connections beyond its written parameters.

Similarly, our knowledge base does not necessarily mean we have understanding. We need revelation. A new code is needed to rewrite our parameters so that we can make new connections with the knowledge we already possess. Nicodemus, through Jesus, was faced with the reality that what he knew did not really make sense to him. Not without Jesus.

Jesus is the revelation that Nicodemus needed to understand regeneration. God loved the world so much that he gave his only Son to die on the cross for us. In our place, he died for our sins. In exchange, we receive the Holy Spirit and get new birth. Everything written about in Ezekiel is demonstrated on the cross.

On the other hand, we have modern scholars that are confused about other doctrines. In these cases, we need to look back to the cross to gain understanding. The cross guides us in how to be a church and know God. The cross helps us understand the gospel. Because what Jesus did is the revelation we need.

A Johaninne Study (John 3:6-8)

^3:6 “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. ⁷ Do not marvel that I said to you, ‘You must be born again.’ ⁸ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

John Calvin writes, “a man is born only carnal from the womb of his mother; he must be formed anew by the Spirit, that he may begin to be spiritual”.

As the colloquialism goes, “like begets like.” Man does not give birth to beast, nor does beast give birth to man. Kangaroos beget joeys. Bears beget cubs. Rabbits beget bunnies. Cats beget kittens. Mice beget pinkies. Pigs beget piglets. Dogs beget puppies. Humans beget humans. In the same way, only God’s Spirit can give life to the human spirit.

Jesus articulates, here, the doctrine of regeneration. John Hannah, in To God be the Glory, writes, “If salvation is the implantation of a new, infinite life in the soul, it must be a work of God. Self-caused effects can never rise above the character or qualities of their cause. ‘Flesh gives birth to flesh but the Spirit gives birth to Spirit,’ Jesus told Nicodemus. This saving grace cannot be caused by the creature, it can only come from God.” In other words, God is mighty to save us from our sins by changing even the intangibles of our being.

How does regeneration fit within the narratives of our lives? When God saves us from sin, he does not save us superficially. He does not simply remodel our psychological processes, physical appearance or physiological operations. In regenerating us, God is exercising an operation on our spiritual hearts. That part of us needs an entire overhaul. Rebirth. The taint of sin is at the core of our being. God changes that.

What makes the Spirit the perfect person for this job? It is because the Spirit knows how to help us, “the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words” (Romans 8:26). Also, since the Spirit is God, that help comes directly from God himself, “And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God” (Romans 8:27).

Jesus further encourages us with the nature of the Spirit, “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” If the Spirit is in control of regeneration and intercession, then nothing can fail us when he is on our side. Humans can manipulate the wind. We have created massive windmills to draw on its energy. Humans can intercept audio frequencies through modern technology. Radios were invented for this. That means that humans can also use these things for harm. The Spirit, on the other hand, cannot be exploited. He is free and sovereign.

In God the Spirit, we have spiritual life and an invincible communicator.

A Johaninne Study (John 3:1-5)

3:1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.

What does it mean to be born again? Nicodemus is understandably perplexed. The sarcasm is evident in his reply, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” That would be physically and biologically impossible. An adult person is proportionally too large to fit inside his mother’s womb. Even if it were possible to shrink a person, or enlarge a mother, there are other factors that make this kind of inquiry ridiculous. But Jesus isn’t talking about physical rebirth. He is talking about the doctrine called regeneration.

Wayne Grudem defines regeneration as: “A secret act of God in which he imparts new spiritual life to us; sometimes called ‘being born again’”1. In other words, it is the work of the Holy Spirit, the third person of the Trinity, in creating a new heart and a new spirit within an individual. A proper description is found in Ezekiel 36:26-27:

And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

The exact process in which the Holy Spirit renews us is a mystery. We do, however, know that when Jesus saves us from our sins, justifying us from the wrath of God, the Holy Spirit also regenerates our hearts. This is why Jesus says, “Truly, truly, I say to you, unless one is born of water and the Spirit.” “Water” represents the cleansing power of God in salvation, while “Spirit” is indicative of the work of God in new birth. We need both to enter the kingdom of God.

Regeneration is entirely the work of God in changing our hearts, essentially rebirthing our spirit. As sinners, our hearts were hard, recalcitrant to God and his Word. Through regeneration, our hearts are softened. That means we have a new desire - God. Regeneration empowers us so that we can put our hope in him:

Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead. (1 Peter 1:3)

New birth gives us a love for him. That is the wonder of regeneration! Jesus not only saves us from sin, but through the Holy Spirit, he saves us to God!

Paraphrasing, Jesus tells Nicodemus: “You think you know who God is with through signs and wonders, but you do not truly see God’s kingdom unless radical transformation happens.” Fortunately for us, radical transformation is not our burden to bear. For how could we give ourselves a second birth! But God, who is gracious, does that work for us. Radical transformation. New birth. Regeneration.