II. BACKGROUND FOR THE LESSON.

Sunday, April 9, 2017 Lesson: John 3:1-16; Time of Action: 27 A.D.; Place of Action: Jerusalem Golden Text: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16). I. INTRODUCTION. Any discussion of God s love will not be complete without Jesus Christ. He is the epitome of God s love and no better example of this exists than His death on the cross. This week, it s in the context of Jesus speaking to a Pharisee named Nicodemus that we find John 3:16 and the great expression of God s saving love for mankind in Jesus Christ. II. BACKGROUND FOR THE LESSON. Jesus was attending His first Passover since He began His public

ministry (see John 2:13). During that time in Jerusalem, Jesus cleansed the temple (see John 2:14-17) and performed a number of miracles (see John 2:24-25). Because of the miracles, many people professed to believe in Him, but Jesus did not accept their profession. He did not accept human testimony, because, being God, He knew what was in each person s heart and mind. It was one thing to respond to a miracle, but quite something else to commit oneself to Jesus Christ and continue in His Word (see John 8:30-31). However, there was one exception to the shallow responses that Jesus received, and his name was Nicodemus. He saw something deep behind Jesus works, and in the conversation that took place between him and Jesus, we learn that new life comes only through belief in the Messiah. III. TEACHING ABOUT GOD S SAVING LOVE (John 3:1-8) A. A night time visit by Nicodemus (John 3:1-2). 1. (vs. 1). Our first verse says There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. At the outset, we are introduced to a man named Nicodemus. He is first described as a man of the Pharisees. This identifies him with the Jewish orthodox religious party in Jerusalem known for its strict adherence to the Old Testament law and to the oral traditions devised to

protect it. These Pharisees who included many legal experts, or scribes, were the most influential sect of Judaism in Jesus day. They were constantly in conflict with Christ (see Matthew 9:11; 9:14; 9:34; 12:2; 12:14; Mark 3:6; 10:2; Luke 5:21; 6:7; 11:39; John 7:32; 11:57) who publicly denounced them repeatedly (see Matthew 16:6, 11-12; 23:13-15, 23; Luke 12:1). Nicodemus was an influential and prominent citizen who evidently was wealthy (see John 19:39). He was also described as a ruler of the Jews. This means that he was a member of the Sanhedrin Council. This Jewish court of justice (under Roman rule) was made up of seventy members, consisting of the high priests, elders, and scribes as well as certain Pharisees and Sadducees. 2. (vs. 2). This verse says 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. The words The same refer to Nicodemus who came to Jesus by night. His motive for coming at night is not given. However, he may have been afraid of being ridiculed by his associates if they had known about his visit. Maybe he merely waited until he could find Jesus alone. What does seem clear is that he wanted an opportunity to have a private conversation with Jesus who had raised some questions in his mind. The fact that he would want to keep his visit a private matter or at least not let it be a matter of public record, is understandable. Coming alone he could learn about Jesus teachings without the pressure of his fellow Pharisees or the people. What Nicodemus said to Jesus indicates his sincerity. First, he

greeted Christ with great respect by using the title Rabbi. Distinguished Jewish teachers were addressed this way. Note: The word Rabbi originally spoke of greatness of strength and leadership coming from a Hebrew word meaning mighty, chief, or master. Therefore, the disciples were told not to accept this title for themselves. Jesus said to them, But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren (see Matthew 23:8). However, Jesus didn t rebuke Nicodemus for ascribing this title to Him because Jesus is truly the great Leader, Chief and Master. He is the God of strength and greatness. Although Jesus had not studied at a rabbinical school, Nicodemus addressed Him as Rabbi, a title of respect and he also recognized Jesus divine commission with the words we know that thou art a teacher come from God. Nicodemus believed Jesus came from God and taught His truth. Who was included in Nicodemus we is not certain. Surely he was not including all the other rulers of the Jews when he said we know that thou art a teacher come from God. However, it could be that some of the other members of the ruling body of the Jews had the same opinion of Jesus that Nicodemus had. Maybe he came as the spokesman for that group. Individual Jewish leaders did not dare to appear sympathetic to Jesus in public especially not after the group s opposition had been made known (see John 7:31, 44-49). Although Nicodemus didn t ascribe deity to Jesus by seeing Him as the Messiah, he did acknowledge that He had been sent by God as a teacher. The proof to Nicodemus that Jesus was sent from God was his admission that no man can do these miracles that thou doest,

except God be with him. Nicodemus was probably referring to the miracles mentioned in John 2:23. It was because of these many miracles that many believed in His name. Note: While in Jerusalem for the Passover, Jesus performed miracles that are not given in detail in any of the Gospels. It must have been these signs that especially attracted Nicodemus. Because of the miracles, many people professed to believe in Jesus, but He did not accept their profession. He did not accept human testimony. Why? Because, being God, He knew what was in each person s heart and mind (see John 2:25). The words believed in John 2:23 and commit in John 2:24 are the same Greek word. These people believed in Jesus, but He did not believe in them! It was one thing to respond to a miracle, but quite something else to commit oneself to Jesus Christ and continue in His Word (see John 8:30-31). John was not discrediting the importance of our Lord s signs, because he wrote his book to record these signs and to encourage his readers to trust Jesus Christ and receive eternal life (see John 20:30-31). However, throughout the book, John makes it clear that it takes more than believing in miracles for a person to be saved. Seeing the signs and believing in them would be a great beginning; in fact, even the disciples started that way and had to grow in their faith (see John 2:11, 22). The Jews had basically two choices. In view of the miracles Jesus performed before their very eyes, either they had to say He performed them in the power of Satan, as some said later (see Matthew 12:24), or they had to acknowledge that He performed them in the power of God. Nicodemus chose

to believe the latter. He said that God was with Jesus, and whatever He did met with God s approval. B. A legitimate question from Nicodemus (John 3:3-4). 1. (vs. 3). Jesus was not flattered by Nicodemus respectful greeting, and He quickly let Nicodemus know that this was no regular rabbi-to-rabbi conversation. Jesus response to Nicodemus revealed an authority that far exceeded that of Nicodemus. So this verse says 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. The words Jesus answered might seem out of place since Nicodemus had not asked Jesus a question in the previous verse; he had made a statement. Therefore, we can surmise that Jesus read in his mind that he wanted to ask a question about the way to God s kingdom (see John 2:24-25). The words Verily, verily literally mean truly, truly and were used by Jesus to stress the certainty and importance of what He was about to say. Jesus went on to a say I say unto thee, Except a man be born again, he cannot see the kingdom of God. The words born again can also be translated born from above since the Greek word translated again means from above. Note: Although all human beings have experienced natural birth on earth, if they expect to go to heaven, they must experience a supernatural spiritual birth from above. This new birth is also known as spiritual regeneration.

When a person is born again or experiences spiritual regeneration, an inner recreating of his fallen human nature takes place. This is brought about by the operation of the Holy Spirit (see Titus 3:5). The only way to enter God s family is through the new birth (see John 1:11-13). Jesus made it clear that someone who would enter the divine realm of God s kingdom must have divine life to make him or her fit for the kingdom. An infusion of God s life, likened to a rebirth is essential. Without it, one s eyes will never see the kingdom of God. 2. (vs. 4). This verse says 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? Nicodemus reaction to Jesus declaration reveals a mind that could not understand what He was saying. Therefore Nicodemus posed two rhetorical questions: How can a man be born when he is old? can he enter the second time into his mother s womb, and be born? To both questions Nicodemus knew the answer was no, indicating that the idea of rebirth was ridiculous to him. Note: Nicodemus didn t understand what Jesus meant by being born the second time, or being born from above. The expression to be born again was commonly used among Jews to identify converting from being a Gentile to Judaism, by becoming a proselyte by baptism. The expression with Jews meant a person was changing from the state of being a heathen to becoming a Jew. But Jews never applied the expression born again to a Jew, because they believed that by birth a Jew was entitled to all the privileges of the

people of God (see Barnes Notes on the New Testament). Because of this understanding, Nicodemus knew of no way that what Jesus said could include Jews. So what exactly did Jesus mean? If being born again didn t mean converting from a Gentile to a Jew (Nicodemus was already a full-blooded Jew), and if it didn t mean physical birth, what did it mean? Jesus explains what He meant in the next verses. C. A clarification comparing births of the flesh and of the Spirit (John 3:5-6). 1. (vs. 5). This verse says 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. Using terms familiar to Nicodemus, the Lord met him where he was spiritually in order to lead him to the higher spiritual realm of faith in Christ. Again, Jesus used the words Verily, verily, I say unto thee (see verse 3) to show the certainty and importance of what He was about to say. Jesus went on to answer Nicodemus questions saying Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. When Nicodemus heard Jesus reference to being born again, all he could think of was physical birth. Jesus said to be born only once was not enough. Two births are necessary a physical and a spiritual to qualify a person for entrance into the kingdom of God. This is what Jesus meant by the need to be born of water and of the Spirit. Some have taken

Jesus words born of water to mean the ordinance of water baptism. However, there is no basis in this passage for such an interpretation. Furthermore, Scripture repeatedly cites repentance and faith in Christ alone as the only means of salvation. No human effort is involved (see Ephesians 1:12-14; 2:8-9). Therefore, born of water most likely refers to our physical birth. Note: Jesus was not teaching that the new birth comes through water baptism. In the New Testament, baptism is connected with death, not birth, and no amount of physical water can effect a spiritual change in a person. The evidence of salvation is the witness of the Spirit within (see Romans 8:9), and the Spirit enters a person s life when he or she believes (see Acts 10:43-48; Ephesians 1:13-14). Water baptism is certainly a part of our obedience to Christ and our witness for Christ (see Matthew 28:18-20; Acts 2:41). But it must not be made an essential for salvation; otherwise, none of the Old Testament saints were ever saved, nor was the thief on the cross (see Luke 23:39-43). In every age, there has been only one way of salvation faith in God s promise, Jesus Christ although the outward evidence of that faith has changed from age to age. More than our physical birth on earth is necessary if a person is to enter the kingdom of God or heaven. As a good Jew, Nicodemus no doubt felt that his heritage was guarantee enough that he would be in God s kingdom. He was relying on his physical birth alone; so when Jesus spoke of another birth, it certainly got his attention. Jesus spoke of a spiritual birth along with the physical one. The first birth was of water when we are in our mother s womb, and the second one was of the

Spirit when we accept Jesus Christ as Lord and Savior. 2. (vs. 6). Jesus continued His explanation in this verse saying That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Whoever partakes of the qualities and nature of the physical is born of the flesh but in no way are they capable of producing the spiritual change necessary for entrance into heaven. Flesh here means what man is by nature as in flesh and blood. Even if it was possible for a man to reenter his mother s womb and be born a second time, his spiritual condition would not change. He would still be a sinner (see Psalms 51:5). Here, Jesus was saying that as surely as that which is born of the flesh is flesh that which is born of the Spirit is spirit. The Holy Spirit is the One who convicts the sinner and in response to faith gives new life. In other words, He regenerates. What the Holy Spirit does is not in cooperation with the sinner either. It is all His work in response to, and in conjunction with a believing heart. D. A further explanation using a practical illustration (John 3:7-8). 1. (vs. 7). In this verse Jesus went on to say to Nicodemus Marvel not that I said unto thee, Ye must be born again. It s hard for us to imagine what was going through Nicodemus mind at this point, but Jesus knew. No doubt Nicodemus was perplexed causing Jesus to tell him to Marvel not that I said unto thee, Ye must be born

again. The word marvel means to be amazed or surprised. So Jesus was saying to Nicodemus Don t be surprised that I have told you, that you must be born again (reborn from above, spiritually transformed). Jesus knew that the natural mind of Nicodemus was baffled by a divine truth that could only be accepted by faith. It s interesting that the pronoun thee is singular in the Greek indicating that Jesus was addressing Nicodemus. But the pronoun ye in Greek is plural indicating that Nicodemus represented all the unsaved who needed the Spirit s transforming work. 2. (vs. 8). In this verse, Jesus used the wind as an illustration to Nicodemus of the sovereign way that the Holy Spirit regenerates or causes the new birth. Jesus said 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. The word wind in both Hebrew and Greek can also be translated spirit. One of the symbols of the Spirit of God in the Bible is the wind or breath (see Job 33:4; John 20:22; Acts 2:2). The Lord was uttering a truth of nature: that the wind blows where it wishes and you hear its sound, but you don t know where it s coming from and where it s going; so it is with everyone who is born of the Spirit. Like the wind, the Spirit is invisible but powerful, and you cannot explain or predict the movements of the wind. We cannot control or understand the wind. It blows where it listeth or where it pleases, and although its sound can be heard, we can t tell where it came from or where it is going. However, its effects are evident in that we

feel it, hear it, and see the changes it produces. We know that it s real. The same thing is true of every one that is born of the Spirit. The Holy Spirit works in human lives in ways beyond our understanding, but those who are regenerated by Him show the effects of His work through the changes He has made in them. Therefore, the wind aptly illustrates the Spirit s work as well as the unexplainable nature of the new birth. Note: The effects of the Holy Spirit s work in the human heart cannot be denied. We can see the results of the wind s blowing as it whips through the air and the trees. However, we cannot see the wind. In the same way, spiritual birth caused by the Holy Spirit cannot be seen by the human eye, but the results can be seen. It s a person s changed heart, that results in changed attitude and behavior that proves the spiritual birth has taken place. Jesus was telling this ruler of the Jews not to try to understand how, but to believe that the Spirit does regenerate man. IV. THE APPLICATION OF GOD S SAVING LOVE (John 3:9-16) A. Nicodemus asks another question (John 3:9-10). 1. (vs. 9). This verse says Nicodemus

answered and said unto him, How can these things be? Nicodemus replied to Jesus illustration comparing the wind to the Holy Spirit with another question: How can these things be? This question reveals that Nicodemus who came by night, was still in the dark! He could not understand the new birth even after Jesus had explained it to him. He had been raised in an atmosphere of external works. He believed that being accepted by God depended on keeping the law and all the rabbinical traditions. It never occurred to Nicodemus that it was necessary to have a supernatural or spiritual birth. Note: From his question, Nicodemus revealed that he was still not willing to believe. It s so sad for a person to stumble over such a great truth as the new birth. Countless people since Nicodemus time have done the same thing, and some still do it today. How can these things be? they keep on asking. It would be so much better to believe, receive, and allow the Holy Spirit to perform His work even though we can t understand it all. However, we believe it, not because we understand it, but because God said it. 2. (vs. 10). This verse says Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Jesus responded to Nicodemus question by asking him a question that put this Pharisee on the spot. Jesus asked Nicodemus Art thou a master of Israel, and knowest not these things? The term a master can be translated as the teacher. Nicodemus was considered one of the most prominent experts on Scripture in Israel in his day. As a result, he should ve known from

Scripture that the Spirit can give people new hearts by His grace (see I Samuel 10:6; Jeremiah 31:33-34; Ezekiel 36:25-27; Joel 2:28-29); yet he was totally ignorant of this. Our Lord stated clearly that Nicodemus s knowledge of the Old Testament should have given him the light or understanding he needed. This teacher of the Jews knew the facts recorded in the Scriptures, but he could not understand the truths. B. A further comparison (John 3:11-12). 1. (vs. 11). Jesus continued to say in this verse Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. Again with His solemn Verily, verily, I say unto thee Jesus continued His sad indictment of Nicodemus and his associates. He said We speak that we do know, and testify that we have seen. Jesus used the plural pronoun we here, but whom does He mean besides himself? Some understand it to include those who bore witness to Him and with Him on earth, the prophets and John Baptist. They spoke what they knew, and had seen. Divine revelation carries its own proof along with it. Jesus may have also been referring to those that bore witness from heaven, the Father and the Holy Ghost; the Father was with Him, and the Spirit of the Lord was upon Him; therefore Jesus speaks in the plural as in John 14:23. Jesus was speaking as an eyewitness to the things He taught, yet He still said and ye receive not our witness. The pronoun ye is plural in the

Greek indicating that Jesus was referring to either the Pharisees as a whole or the nation of Israel as not receiving what He taught. The phrase and ye receive not our witness is a tragic declaration that Israel s real problem was not a lack of understanding but a rejection of God s revelation. 2. (vs. 12). In this verse, Jesus continued to say If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? The earthly things most likely refer to Jesus illustrations of a physical birth for the new birth, and the wind for the invisible but powerful ministry of the Holy Spirit (see verses 6 and 8). Nicodemus had failed to understand and believe Jesus basic teaching about the new birth, which He had illustrated by earthly things. Still, all this religious leader could say was How can these things be? Unbelief always hinders a spiritual ministry (see Matthew 13:58). The failure of Nicodemus to believe earthly things would prevent him from grasping the heavenly things that Jesus would teach him. Faith in Jesus Christ is essential not only for the new birth, but also for grasping the truth God gives for Christian living. Note: Jesus teaches us here that when we are seeking to lead someone into a relationship with God through Jesus, it is imperative that we avoid conversations about theological and doctrinal matters that cannot possibly be understood without the Spirit s illumination. After a person has accepted Jesus as Savior and the Holy Spirit has indwelled him or her, then and only then are they ready for deeper truths.

C. A biblical example (John 3:13-14). 1. (vs. 13). Jesus continued saying in this verse And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. Truth about God does not originate with people as they try to philosophize about God. No person, however religious, can come to know God and speak of heavenly things without divine revelation. So, who is able to speak of these heavenly things? Surely no human being can do so for Jesus said no man hath ascended up to heaven. The only one who can reveal heavenly truths is he that came down from heaven, even the Son of man which is in heaven. Like other people, Nicodemus had not ascended up to heaven. He needed to be taught the things of God by God s special Envoy, Jesus Christ. God s incarnate Son was fully qualified to reveal God because He came from God s presence. The title Son of man has messianic connotations and refers to the God-Man, the Messiah (see Daniel 7:13; Matthew 26:63-65). He had come down from heaven and was the sole link between heaven and earth. Therefore, Jesus is the Revealer of God to mankind. Even a religious teacher like Nicodemus needed the truths of God revealed to him. Like all humans, he could not reason them out by himself. Jesus also declared another heavenly thing to Nicodemus when He said even the Son of man which is in heaven. But what did Jesus mean by this? After all, how could He be in heaven while He was sitting right there in front of Nicodemus? Some translations of the Bible

like the NIV leave this phrase out, due to it not being included in certain old manuscripts. However, the Amplified Bible translates which is in heaven as whose home is in heaven. The answer may be in the fact that even while on earth, Jesus had a direct connection with His Father in heaven and being divine Himself, was in heaven too. Note: No one but Christ was able to reveal to us the will of God for our salvation. Even if Nicodemus considered Christ to be a prophet, he must know that Jesus is greater than all the Old-Testament prophets, for none of them had ascended up to heaven. They wrote by divine inspiration, and not of their own knowledge (see John 1:18). Moses ascended into the mount, but not into heaven. No man hath attained to the knowledge of God and heavenly things as Christ has (see Matthew 11:27). It s not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us (see Deuteronomy 30:12). Jesus had said to Nicodemus in verse 12, how shall ye believe, if I tell you of heavenly things? Now here, Jesus gives Nicodemus an example of those heavenly things which he had spoken of. Jesus speaks of the Son of man as one that came down from heaven, and yet He is in heaven. If the new birth or the regeneration of the soul of man is a heavenly mystery, so is the incarnation of the Son of God. These are divine and heavenly things indeed and can only be received by faith. 2. (vs. 14). Continuing His lesson about heavenly things, Jesus said in this verse And as Moses lifted up the

serpent in the wilderness, even so must the Son of man be lifted up. The incident described here is recorded in Numbers 21:5-9. Jesus was illustrating eternal life by referring to this incident with which Nicodemus was familiar. In the wilderness after leaving Egypt, the Israelites became very discouraged and began to complain about leaving Egypt. They blamed Moses for bringing them out into the wilderness to starve and die. As a result, God sent fiery serpents among them to bite and kill them. When the people repented, God had Moses make a bronze serpent and put it on a pole so that those who were bitten could look up to it and be healed. Therefore, Jesus drew a parallel between the serpent and Himself. He said as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. In other words, just like Moses lifted up the serpent on the pole, likewise must the Son of man be lifted up on the cross. Again, the title Son of man refers to Jesus, the Messiah. The word must makes it clear the Messiah s death was an essential part of God s plan of redemption. But what did this lifting up of Jesus consist of? While the expression even so must the Son of man be lifted up can imply exaltation, Jesus uses it to point to His literal raising up on the cross (see John 8:28; 12:32-34). Jesus was exalted after He had conquered death (see Acts 5:30-31; Philippians 2:8-9), but the shameful public display on the cross had to come before the exaltation. Thus the sacrifice made at Calvary was also essential to human salvation. Note: The raised serpent pictured Jesus Christ who would be lifted up on Calvary s cross. In faith, the Israelites looked at the bronze serpent and were saved from death; likewise, sinners are saved by

looking in faith to the crucified Christ. Jesus death on the cross provided the payment or ransom (see Matthew 20:28; Mark 10:45; I Timothy 2:6) for our sins, and again the only requirement for salvation is to look to Him in faith. D. The eternal truth about eternal life (John 3:15-16). 1. (vs. 15). In this verse, Jesus explained why the Son of Man must be lifted up. It was so That whosoever believeth in him should not perish, but have eternal life. Just as with the bronze serpent, the lifting up of Jesus would not automatically save anyone. Jesus salvation is only for whosoever believeth in him. Once again, the importance of believing (see verse 12) was part of Jesus explanation. Belief or faith was required to look on the bronze serpent for healing, and belief or faith is also essential for a person to look to Jesus for eternal life. What we must believe is the gospel message and have faith in the One the gospel is about (see Acts 16:31; Romans 10:8-13). Two promises are made to those who believeth in Jesus Christ. First, they should not perish. The word perish refers to eternal ruin in hell and eternal separation from God. Those who trust God s Son are spared this awful fate. Those who refuse God s gift of salvation are alienated, or separated from Him without hope for both the present and the future. A person does not perish because of any sin. They perish because they refuse to accept Jesus Christ as

Lord and Savior who died for our sins. Second, those who believeth in Jesus Christ will have eternal life. This means more than unending existence; it also means an unending life of divine quality. Eternal life begins the moment a person trust Jesus Christ as Lord and Savior and never ends (see Ephesians 1:12-14). 2. (vs. 16). Our final verse says For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. This verse summarizes the way to eternal life in one statement. The word For connects this verse to the previous verse. The phrase God so loved the world reveals that His love is astonishingly inclusive. God s love extends to the entire world even though every person is a slave to a sinful nature and without any innate goodness. His love is also astonishing in how deep it is, for His love provided the sinner s substitute, God s dearest possession his only begotten Son which expresses the Son s uniqueness. Others may become sons of God by faith, but only Jesus is God s Son by nature. God desires only simple faith in response to His love, for whosoever believeth in him (His Son) will not perish, but have everlasting life. As noted in the previous verse, to perish is to come to eternal ruin in hell, separated from God forever. The Greek word for perish is apollumi, and it means to be completely destroyed. This is a reference to eternal death or separation from God. It cannot refer to physical death alone, because unless Jesus returns for us soon, we will all die physically. The term everlasting life is the same thing as eternal life in verse 15. Note: Is there any greater

evidence of God s love for mankind than sending His own Son to die on the cross? His love reaches all peoples of the world, and it was the most priceless gift God could give. The deepest message of the gospel is contained in John 3:16, the best known verse in the Bible. Every word has significance. God gave His one and only Son in order to satisfy the need for divine justice to punish sin. Jesus took our place, making the necessary payment for that sin so that we could be assured of eternal life. What is required on our part is to believe. That means more than merely intellectually agreeing that Jesus is divine. It s placing our total trust and confidence in Him and what He has done for us. When we do that, we are promised that we will not perish, that is, be separated from God after death. Instead, we are guaranteed everlasting life in heaven with Him and all others who have put their faith in Him (see Ephesians 1:12-14). V. Conclusion. The religious person, like Nicodemus, must accept the truth of Christ s death on the cross as illustrated by the serpent in the wilderness (see Numbers 21:4-9). Because of His death for us, we can receive eternal life by believing in Him. This is as true today as it was in Jesus day because of the timeless love of God. God s love made it possible for Nicodemus (and us) to escape condemnation because of our sins (see John 3:17). Remember that all

people without Christ need salvation even if they are wealthy, moral, and religious. People like Nicodemus might require more patience and instruction, but they are just as much the objects of God s love. ***The Bible Expositor and Illuminator, Union Gospel Press***