Born Again

John 3:3 - 'Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”'

This chapter, John 3, occurs early in Jesus’ ministry, following his first miracle: turning water into wine at Cana ( John 2:1-11), and the cleansing of the temple ( John 2:13-22). These events drew attention to Jesus.

Jesus’ conversation with Nicodemus is verses 1-21.

This conversation with Nicodemus introduces the concept of being “born again” or “born from above.”

This chapter includes probably the most famous verses we all memorized in VBS as kids, and encapsulates the message of the Gospel.

 'For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God. '

Jesus = Light
Human Sinfulness = Darkness

Nicodemus, a Pharisee and member of the Sanhedrin, approaches Jesus at night. As a Pharisee, he was part of a religious sect with strict adherence to the Mosaic Law and oral traditions. His status as a “ruler of the Jews” tells of influence and learning, making him a representative of the religious elite.

Nicodemus addresses Jesus respectfully as “Rabbi” (teacher), acknowledging his miracles as evidence of divine authority.

He is seeking to understand Jesus’ identity and mission. His statement shows us a partial recognition of Jesus’ divine backing but stops short of acknowledging him as the Messiah or Son of God.

Miracles were often seen as signs of prophetic or divine authority in Jewish tradition (Moses, Elijah). Nicodemus’ acknowledgment aligns with this, but his understanding is limited to Jesus as a God-sent teacher.

Jesus responds with the above verse, a direct statement cutting straight to the deeper issue, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’”

BORN AGAIN: The Greek term anōthen can mean “again” or “from above,” carrying a dual meaning. Jesus is meaning “from above,” a divine, spiritual rebirth, though Nicodemus misunderstands it as “again,” a physical re-birth.

This whole concept is extremely complex to Nicodemus: It was taught widely among the Jews at that time that since they descended from Abraham, they were automatically assured of heaven. In fact, some Rabbis taught that Abraham stood watch at the gate of hell, just to make sure that none of his descendants accidentally wandered in there.

Most Jews of that time looked for the Messiah to bring in a new world, in which Israel and the Jewish people would be pre-eminent. But Jesus came to bring new life, in which He would be preeminent.

Jesus is saying that entering THIS kingdom requires more than Nicodemus’s religious status or knowledge—it demands a radical, God-initiated transformation.

In our first birth, we are “born of the flesh” and “born of water”; but in our second birth, we are “born from above [again]” and “born of the Spirit.” Our first birth leads to death, but our second birth brings eternal life.

We see BORN AGAIN in the NT, but this parallels with the concept of “circumcision of the heart,” in the OT.

BORN AGAIN is not amending part but it is a renewal of the whole nature. Moral or religious reform is not enough. This is not something we can address ourselves, it is outside of ourselves.
We only enter in through the door, Jesus.