1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be?
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life. (John 3:1-15 KJV)
You Must Be Born Again
At the end of the previous chapter, we saw that few people came to Christ at Jerusalem; yet here was one—and he was significant. It’s worthwhile to go a long way for the salvation of even one soul.
Nicodemus was a Pharisee—a learned scholar. Though the Pharisees’ principles often clashed with Christianity, grace overcame even such resistance. He was also a ruler of the Jews, a Sanhedrin member. Though many in power were corrupt, Nicodemus stayed in place and used his influence for good when he could.
He came to Jesus by night (John 3:2), seeking a personal conversation rather than relying on public teaching. He may have come discreetly to avoid criticism, or perhaps out of zeal, unwilling to delay after witnessing Jesus’s miracles. It could also have been fear—ashamed to be seen with Christ. Yet Christ welcomed him, understanding his weakness and encouraging the smallest beginnings of faith (Galatians 2:2). Later, Nicodemus publicly defended Jesus (John 7:50) and honored His burial (John 19:39). A small seed of grace may grow into a strong tree.
Nicodemus respectfully addressed Jesus as “Rabbi” and said, “We know you are a teacher come from God,” acknowledging divine authority based on Christ’s miracles. Perhaps he spoke for others who shared this conviction but feared speaking out. The miracles were undeniable signs of God’s presence with Him.
Jesus responded, not with small talk, but with a deep truth (John 3:3): “Unless one is born again, he cannot see the kingdom of God.” This rebuked the idea that admiring miracles or recognizing Jesus’s divine mission was enough. The Jews expected a physical kingdom and assumed religious status would guarantee entry. But Christ insisted on a changed heart—a new birth.
Being born again means more than improving the old self. It means starting over with a new nature, desires, and mindset—born “from above” (John 1:13). Without this, one cannot understand or experience the kingdom of God (1 Corinthians 2:14). Regeneration is necessary due to our sinful nature, God’s holiness, and the purity of heaven (1 Corinthians 6:11).
Nicodemus asked, “How can a man be born when he is old?” (John 3:4). As a Jew and Pharisee, he assumed his birth gave him privilege. Converts were seen as being “born again,” but Jews didn’t think they needed that too. Many who are proud of their first birth resist the need for a second.
But Nicodemus stayed and asked to learn. When faced with truths we don’t understand, we should humbly seek understanding.
Jesus replied (John 3:5-8), reaffirming the necessity of being born again: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” This new birth comes not by human effort, but through the Spirit’s work (Titus 3:5; 1 Peter 1:2). It brings a spiritual nature (John 3:6). Pharisees focused on outward purity, but the new birth brings inward transformation.
Jesus explained, “That which is born of the flesh is flesh.” We inherit a sinful nature—our first birth makes us flesh, and we need a new one to become spiritual. Even if someone could be physically born again, they would still be sinful. Only a birth from the Spirit brings new life. Originally, the soul ruled the body (Genesis 2:7), but sin reversed that order. We must become new creatures, changed from the inside.
Jesus said, “Don’t marvel that I said, ‘You must be born again’” (John 3:7). This applies to all—not just common people, but rulers and teachers too. Given our fallenness, God’s holiness, and the nature of salvation, this rebirth is essential.
Jesus compared the Spirit’s work to two things. First, water (John 3:5)—symbolizing cleansing and refreshing. The Spirit cleanses us from sin, like water washes away filth (1 Corinthians 6:11; Ezekiel 36:25; Titus 3:5). Baptism points to this inward change, not as a guarantee of salvation, but as a symbol of the Spirit’s renewing work. Without regeneration, no one is fit for God’s kingdom.
Second, the Spirit is like wind (John 3:8). The same word (pneuma) means both wind and spirit. The Spirit came like a rushing wind at Pentecost (Acts 2:2), and His powerful influence is like breath that brings life (Ezekiel 37:9). Like the wind, the Spirit moves freely and sovereignly (1 Corinthians 12:11), working where and how He pleases. Though we cannot see Him, we can hear His effects—when a person mourns sin, seeks Christ, or calls “Abba, Father,” we hear the sound (Acts 9:11). His work is mysterious but real (Ecclesiastes 11:5; Psalm 139:14).
Nicodemus asked, “How can these things be?” (John 3:9). Though he acknowledged Christ as a divine teacher, he struggled with truth that contradicted his assumptions. Many do the same—accepting only what fits their views. Because he didn’t understand, he questioned its truth. People often reject what they can’t explain.
Jesus replied, “Are you a teacher of Israel and don’t know these things?” It was a rebuke to religious leaders who fail to grasp life-changing truths, especially when they have the Scriptures (Ezekiel 18:31; 36:25-26). “We speak what we know,” Jesus continued (John 3:11). His knowledge was firsthand, not secondhand. He speaks with authority about God and heaven (Proverbs 8:30).
Even with simple illustrations—new birth, water, wind—many did not believe (John 3:12). If they couldn’t understand earthly examples, how would they grasp heavenly truths? The gospel is deep and divine, yet Christ kindly speaks in simple terms. Sadly, people often reject both because one seems too simple, and the other too difficult.
Jesus added, “No one has ascended into heaven except he who came down, the Son of Man” (John 3:13). Unlike prophets, who received revelation, Christ came from heaven and remains in heaven. He alone fully understands God’s will (Matthew 11:27). We don’t need to go to heaven for truth—it has come to us (Deuteronomy 30:12; Proverbs 30:4).
Jesus is both Son of Man and Son of God—fully divine and fully human. Though He stood on earth, He was, in His divine nature, still in heaven. This shows His two natures united in one person. He came down in mercy to reveal heavenly things. He is the Messiah (Daniel 7:13), the second Adam (1 Corinthians 15:47), both humble and divine.
Christ then explained His mission and the blessing of believing in Him (John 3:14-18). He came to save sinners from death and bring eternal life (1 Timothy 1:15). Sin is like a deadly serpent—its guilt stings, its power poisons. God’s wrath is like fiery serpents sent for rebellion (Numbers 21:6-9). But God provided a remedy.
As Moses lifted up the bronze serpent, so must Christ be lifted up (John 3:14). The serpent was a symbol—Christ was made sin for us, though He knew no sin. The serpent was cursed; Christ bore the curse for us. Lifted on a pole, the serpent pointed to Christ lifted on the cross—public, sacrificial, and exalted (John 12:32-33).
The Israelites had to look up to the serpent to be healed. If they refused, they died. So too, we must look to Christ by faith to be saved (Isaiah 45:22). Those who ignore God’s method of salvation perish by their own fault.
Faith brings great encouragement. First, Christ was lifted up to save—and He will fulfill that purpose. Second, the offer is universal—whoever believes may receive. Third, salvation is complete—they will not perish, even if troubled, and will inherit eternal life. Just as Israel was about to enter Canaan, believers will enter their promised rest.