The last lesson ended with John 3:10 and Jesus rebuking Nicodemus for not understanding what the Old Testament teaches regarding the New Covenant and the spiritual dynamics that would accompany it. I should point out the original text reads, “Are you the teacher of Israel, and yet do not know these things?” Nicodemus was not just a teacher, the definite article “the” in the text tells us he was the prominent teacher, the one considered the expert among the elite leaders in Israel.
In the next verse (11) Jesus says He knows what He is talking about, “I assure you, We speak only of what we know; we have actually seen what we are talking about. Yet you do not accept what we are saying.” After all, He would be filled with the Spirit of wisdom and knowledge (Isaiah 11:2) and would possess all the treasures of divine wisdom and spiritual knowledge (Colossians 2:3). Then He continues in verse 12, “If I have told you about earthly things (verses 6, 8) and you do not believe Me, how can I tell you about heavenly things and expect you to believe?”
Let me point out here that Jesus says, “you do not accept” and “you do not believe”. I think the “you” does not specifically refer to Nicodemus, but to the religious leaders. If you go back to John 3:2, when Nicodemus first came to Jesus, he said, “we know that You have come from God”. The “we” he is referring to are the teachers of Israel, the Sanhedrin. As we go through this chronology of Jesus’ ministry, it will become apparent that even though the leaders of Israel actually believed Jesus was sent from God, they thought it best to oppose Him and eventually dispose of Him to protect their own positions of power, wealth and influence.
The next verse holds at least some controversy. “No man has ascended up to heaven, yet there is One Who has come down from heaven – the Son of Man.” For some this statement would present a problem since they would remember Enoch being taken to heaven by God (Genesis 5:24) and Elijah, as well (II Kings 2:11). But there is no contradiction here; the word translated “ascended” is anabaino, and means, to go up of your own power. It is translated “climb” in Luke 19:4 and John 10:1.
Then there is the KJV translation, which has as the last phrase of this verse, “even the Son of man which is in heaven”. This causes some to conclude that Jesus had already ascended to heaven following His resurrection when John describes this incident. They then further conclude that verse 12 ends Jesus’ conversation with Nicodemus. However, subsequent translations have correctly rendered this verse as I have in the paragraph above, accurately noting the phrase “which is in heaven” had been added by the KJV translators. Most red-letter editions correctly include verses 13-21 as part of Jesus’ statement.
What follows in verses 14 to 21 is one of the most meaningful passages to be found in the Scriptures. Of course, John 3:16 is included here, an isolated verse used by religion to support their idea of a simple, quick and easy salvation. But this verse cannot possibly be understood except in the context of the entire passage.
Jesus starts in verse 14 with the reference to Moses lifting up the serpent in the wilderness (read Numbers 21:1-9). Just as the Israelites were saved from the poisonous snakes and certain physical death by looking upon the brass snake suspended on a pole, we can be saved from eternal death by looking to the Son of Man suspended on a cross. Jesus continues this thought in verse 15 with, “That everyone who believes in Him may have eternal life” (the phrase “should not perish” is not found in most manuscripts).
The word translated “believes” is found again in verse 16, then again in verse 18. In all three instances it is the present participle of pistueo, meaning, to believe, implying knowledge, assent and confidence or trust. The present participle expresses repeated or continuous action. In other words, though the full meaning may be obscured by the simple English translation, Jesus’ meaning should not be ignored. “Believes” illustrates an on-going relationship of agreement with and trust in Christ that has a starting point, but no ending. That is what Jesus said and what Nicodemus understood.
So, let’s look at this, keeping the context in focus – that is, Jesus is still rebuking Nicodemus for his lack of understanding the spiritual dynamics of this concept of being born again. In verse 14 Jesus makes the second reference to His crucifixion (remember John 2:18-19 in the temple, Nicodemus could have very well been a witness to this). Then in verse 15 He gives the reason for his crucifixion, to make it possible for those who “believe” (who enter into this on-going relationship of agreement and trust) to have eternal life. In verse 16 He expands this further by telling Nicodemus that God loved the world so much He was willing to give His uniquely-born Son so those who “believe” (again, those who enter this relationship) would not be destroyed but have everlasting life.
He continues in verse 17 by saying God did not send the Son to condemn the world, but so the world might be delivered through Him. Then again re-emphasizes in verse 18 that the one who “believes” (same meaning as above) is not condemned, but the one who does not “believe” (still the same meaning) is already condemned because he did not “believe” in the “name” of the uniquely-born Son of God. “Name” is anoma, and does not simply define what a person is called or how they are identified. It is an inclusive term that defines their character, their purpose and their actions (who they are, what they are, what they do because of who and what they are).
So, if you noticed, Jesus starts talking about condemnation in verses 17 –18. The word “condemnation” comes from krisis, the evidence, fact, test or basis of judgment. Let me quote verses 19-21 here, “The test by which men will be judged is this: that Light has come into the world, but people loved darkness more than the Light, because their deeds were evil. For everyone who does evil hates the Light and will not come into the Light, because his evil deeds will be exposed. But the one who lives in the truth comes to the Light, so his deeds may be plainly shown to be what they are – guided by a dependence on God.” Jesus’ statement is clear; the on-going relationship illustrated by the present participle of “believes” results in a life “guided by a dependence on God”.