RSV ~ John 3 Notes

Jn 3:1 | ISB Notes

Nicodemus: Probably a member of the Jewish court, the Sanhedrin. See note on Mk 14:55.

Jn 3:2 | ISB Notes

by night: Nicodemus comes to Jesus under the cover of darkness because he fears persecution from the unbelieving leaders of Israel (12:42; 19:38). Symbolically, he is walking in spiritual darkness and lacks the enlightenment of true faith (8:12).

Jn 3:3 | ISB Notes

anew: The Greek expression can mean either “again” or “from above”. Nicodemus takes it to mean “again”, as though Jesus required a physical rebirth to enter his kingdom. This is a misunderstanding. Jesus instead calls for a spiritual rebirth “from above” (CCC 526). The Greek expression always means “from above” elsewhere in John (3:31; 19:11, 23).

Jn 3:5 | ISB Notes

born of water and the Spirit: The syntax of this verse in Greek suggests that Jesus is speaking, not of two separate births, one by water and another by the Spirit, but of a single birth through the working of water and Spirit together. Several observations suggest the verse refers to the Sacrament of Baptism. (1) A close link between water and Spirit is forged elsewhere in John’s writings (7:38-39; 1 Jn 5:8). This is most explicit in 1:33, where the Spirit descends upon Jesus at the very moment he is baptized in the waters of the Jordan. (2) Immediately following this episode Jesus and the disciples begin a baptismal ministry in Judea (3:22). (3) Other NT passages describe Baptism as a sacrament of salvation through the Spirit (Acts 2:38; 1 Cor 6:11; Tit 3:5; 1 Pet 3:21).

• The OT envisions Yahweh pouring out his Spirit from above in the messianic age (Is 32:15; Ezek 39:29; Joel 2:28-29). This was depicted as water being poured upon the Israelites to wash away their iniquities and renew their hearts (Is 44:3; Ezek 36:2526). These prophetic hopes should have prepared Nicodemus to understand the thrust of Jesus’ teaching (3:10).

• The Council of Trent declared in 1547 that Jn 3:5 refers to Baptism. It was said that “water” is no mere metaphor, but a visible sign of the Spirit’s invisible work in the sacrament (Sess. 7, can. 2) (CCC 694, 1215, 1257).

Jn 3:6 | ISB Notes

flesh … spirit: A significant contrast in John. Flesh represents all that is natural, earthly, and human, while spirit signifies all that is supernatural, heavenly, and divine. The distance once separating these realms has been bridged by Jesus Christ, whose flesh (1:14) is an instrument that conveys the life and Spirit of God to the world (5:21; 6:51-53; 20:22).

Jn 3:8 | ISB Notes

The wind blows: Or “The Spirit blows” (see textual note f). By capitalizing on the double meaning of this expression, Jesus reasons that if the direction and destiny of the wind is mysterious, then the mission of the Holy Spirit is even more so in the lives of believers (CCC 691).

Jn 3:11 | ISB Notes

our testimony: i.e., the twofold witness of Jesus and John the Baptist (1:7, 19; 3:28).

Jn 3:14 | ISB Notes

the serpent: A reference to the episode in Num 21:4-9.

• Moses hoisted a bronze serpent upon a pole as a remedy for faithless Israel. Although God punished them with poisonous serpents, he promised to save everyone who looked to the bronze serpent in search of his mercy. Jesus sees this relic as an image of his own Crucifixion and the healing it will bring to a rebellious world (CCC 2130).

be lifted up: A shorthand reference to the Paschal Mystery, when Jesus is lifted up on the Cross, from the grave, and into heaven (8:28; 12:32).

Jn 3:16 | ISB Notes

gave his only-begotten Son: The earthly mission of Jesus is part of the heavenly plan of the Father, who displays the depth of his love through the sacrifice of his Son (Rom 5:8; 1 Jn 3:16; CCC 219). This verse marks a transition from the dialogue between Jesus and Nicodemus (3:1-15) to an extended monologue by either Jesus or the evangelist himself (3:16-21).

eternal life: The expression refers both to the divine quality of new life in Christ as well as its duration. We receive this gift already on earth in the hope that we will possess it irrevocably in heaven (10:10; 1 Jn 5:13).

Jn 3:18 | ISB Notes

condemned already: Unbelief is a form of rebellion that puts offenders outside the safety of the covenant. To reject the Son of God is to reject the light of faith in preference to spiritual darkness, death, and disinheritance (3:20; CCC 679).

Jn 3:22 | ISB Notes

baptized: Clarification is made in 4:2 that only the disciples of Jesus were baptizing.

Jn 3:23 | ISB Notes

Aenon: An uncertain location, probably in either Samaria (central Palestine) or the Jordan Valley (eastern Palestine).

Jn 3:24 | ISB Notes

put in prison: John is imprisoned for reprimanding Herod Antipas, ruler of Galilee. See note on Mk 6:18.

Jn 3:25-30 | ISB Notes

The ministry of John the Baptist is of real but secondary importance compared to the saving mission of Jesus. John humbly recognizes this and so directs his disciples to become followers of Christ. See note on Jn 1:6.

Jn 3:29 | ISB Notes

the bridegroom: Jesus, whose bride is the Church (2 Cor 11:2; Eph 5:21-32). John the Baptist is the friend or “best man” of the groom who, in Jewish custom, arranges and manages the wedding celebration. John is content to fade into the background now that his duties are fulfilled (3:30).

• The marital covenant between Jesus and the Church is an extension of the spousal relation between Yahweh and Israel under the Old Covenant (Is 54:5-8; Jer 2:2; Hos 2:16-20; CCC 796; 1612).

Jn 3:31 | ISB Notes

earth … heaven: A contrast between the earthly origin and ministry of John the Baptist and the heavenly origin and ministry of Jesus Christ.

Jn 3:34 | ISB Notes

not by measure: As the Messiah, Jesus possesses the fullness of the Spirit (Is 11:2) and his graces (1:16) (CCC 504).

Jn 3:36 | ISB Notes

believes … does not obey: Faith is exercised when we trust in God and entrust ourselves to God. Because it involves both the assent of the mind and the consent of the will, it can never be a purely intellectual decision that exists independently of one’s behavior (Jas 2:14-26). It is because faith and faithfulness are two sides of the same coin that the opposite of faith is not just unbelief, but disobedience (CCC 161).