Witness, the World, and New Birth (John 1:14–18; 3:1–21; 4:1–42)

This lesson traces several interlocking themes in John’s Gospel: the centrality of witness, the multifaceted meaning of the world (kosmos), the tension between rejection and reception, John’s distinctive emphasis on believing, and the incarnation of the Word who tabernacled among us. These themes then frame close readings of two extended encounters—Nicodemus (John 3:1–21) and the Samaritan woman (John 4:1–42)—that model how individuals come to faith and become witnesses themselves.

The Theme of Witness/Testimony in John

  • John the Witness: John “came as a witness to testify to the light” so that all might believe through him (1:7–8). His testimony to Jesus as the Lamb of God and the Son of God initiates the Gospel’s courtroom-like atmosphere.
  • Multiple Witnesses: Jesus’ works testify to who he is (notably in ch. 5); the Scriptures testify to him; the Spirit will testify; and the disciples will testify. John thus arrays corroborating witnesses as in a law-court, accusing unbelief and defending Jesus’ identity.
  • The Gospel’s Own Testimony: The closing affirmation (21:24) presents the written Gospel as truthful, reliable testimony from the disciple who bears witness.

The World (kosmos) and Its Responses

John uses kosmos frequently and with nuance (around seventy-eight occurrences). The term can denote:

  • Creation: the world God made and the physical realm the Son entered.
  • Humanity God loves: “God so loved the world
 not to condemn the world, but that the world might be saved through him” (3:16–17). Jesus is called the Savior of the world (4:42).
  • Humanity in rebellion: the world as the sphere that rejects its Maker—“He came to his own, and his own did not receive him” (1:11).

These strands create a tension that runs through the Gospel: pervasive rejection on the one hand, yet surprising reception on the other—“to all who received him
 he gave authority to become children of God” (1:12–13).

Believing vs. “Faith”: John’s Verbal Emphasis

  • Verb, not noun: John prefers the verb “to believe,” using it about ninety-eight times; strikingly, the noun “faith” does not occur. Believing in John is dynamic trustful response, not mere mental assent or a static label.

“The Word Became Flesh and Dwelt (Tabernacled) Among Us”

The prologue’s claim that the Word “became flesh and dwelt among us” employs a verb related to tabernacle/tent (skēnoƍ). In the Greek Old Testament this vocabulary often refers to the tabernacle, the mobile dwelling of God’s presence with Israel in the wilderness. John thus presents Jesus as God’s personal presence pitched among his people. This sheds light on the Feast of Tabernacles backdrop in John 7–8 (water and light rituals): Jesus offers “living water” and declares, “I am the light of the world,” fulfilling the festival’s hopes in himself.

Only Son, Glory, and “Grace and Truth”

  • Only Son: John uses a rare designation highlighting the Son’s unique status and relationship to the Father.
  • Glory: The signs reveal his glory (2:11). Jesus does not seek his own glory but the Father’s; paradoxically, his glorification occurs through death, resurrection, and ascension.
  • Grace and truth: The phrase echoes God’s covenant character in Exodus (steadfast love and faithfulness), signaling that in Jesus the fullness of God’s faithful mercy has arrived.
  • Making the Father known: “No one has ever seen God; the only Son
 has made him known” (1:18). Later, Jesus tells Philip, “Whoever has seen me has seen the Father” (cf. ch. 14), clarifying that the Son reveals the unseen God perfectly.

John 3:1–21 — Nicodemus and the Necessity of New Birth

Nicodemus—a named, respected Pharisee and ruler of the Jews—comes to Jesus by night. His status and learning do not grant him spiritual sight; Jesus confronts him with the necessity of radical renewal: “You must be born from above (again), born of water and Spirit.”

What We Learn About Nicodemus
  • High status, limited understanding: A teacher of Israel who nevertheless stumbles over basic spiritual realities (3:10).
  • In the dark yet seeking: Coming “by night” can signal confusion or secrecy, yet also sincere pursuit. He is curious and willing to approach Jesus.
Images and Themes Jesus Uses
  • Birth “of water and Spirit”: Entry into God’s kingdom requires new birth wrought by the Spirit, not pedigree or effort.
  • Wind/Spirit wordplay: The Spirit’s sovereign, invisible work is like the wind—perceptible in its effects but not controlled by human beings.
  • Lifted-up Son: As Moses lifted the serpent in the wilderness, so the Son of Man must be lifted up, that whoever believes may have eternal life—introducing the cross as the hinge of salvation.
  • Love, judgment, and light: God’s love grounds the mission of the Son (3:16–17). Judgment is revealed in our response to the light: those who love darkness refuse the light; those who do the truth come to the light (3:19–21).
Reception vs. Rejection
  • Belief as response: John foregrounds the act of believing; salvation is not automatic but received through trusting the Son.
  • Open ending: In this scene Nicodemus’ final stance is left unresolved, inviting readers to decide how they will respond to Jesus. (He reappears later, more sympathetic.)

John 4:1–42 — The Samaritan Woman and the Birth of a Witness

In sharp contrast to Nicodemus, the Samaritan woman is unnamed, socially vulnerable, and of a group despised by Jews. She meets Jesus at noon, alone at a well—details that hint at social exclusion—yet she proves strikingly receptive.

Key Movements in the Encounter
  • Living water: Jesus offers the gift of the Spirit as living water that becomes an inner spring welling up to eternal life.
  • Truthful exposure: Jesus uncovers her life story, not to shame but to heal and invite.
  • True worship: Worship is no longer tied to sacred mountains but happens “in Spirit and truth,” centered on the Father and mediated by the Messiah.
  • Recognition: Her understanding grows from “a Jew” → “a prophet” → tentative messianic recognition.
From Receiver to Witness
  • Immediate testimony: She leaves her water jar, returns to town, and says, “Come, see a man who told me everything I ever did. Can this be the Messiah?”
  • Ripple effect: Many Samaritans believe because of her testimony, then deepen their faith through direct encounter: “We know that this is indeed the Savior of the world.” The witness theme circles back powerfully.

Paired Portraits: Nicodemus and the Samaritan Woman

  • Status: Named male leader of Israel vs. unnamed, marginalized Samaritan woman.
  • Setting: Night (ambiguity, secrecy, confusion) vs. noon (public exposure and clarity).
  • Trajectory: Learned yet puzzled; response unresolved in the scene vs. socially low yet responsive; becomes a model witness.
  • Shared outcome: Both are pursued by the same gracious Messiah who calls for new birth, offers living water, and brings them into the light.

Guided Study Questions

  • What witnesses to Jesus’ identity appear in John 1–5, and how do they converge?
  • How does John use world in 3:16–21 and 4:42, and how do these uses relate?
  • Trace “believe/believing” across John 3–4. What actions or responses embody believing?
  • How do “tabernacling,” “glory,” and “grace and truth” in 1:14–18 anticipate themes in chs. 3–4?
  • List the contrasts between Nicodemus and the Samaritan woman. What do these reveal about the scope of the Gospel’s invitation?

Summary

  • John orchestrates multiple witnesses—prophet, works, Scriptures, Spirit, disciples, and the Gospel itself—to summon a verdict about Jesus.
  • The world God loves is also the world that resists the light; salvation turns on whether people receive the Son by believing.
  • The incarnate Word tabernacles among us, revealing the Father’s glory in grace and truth; this glory climaxes in the Son’s “lifting up.”
  • Nicodemus and the Samaritan woman show that the new birth and living water are offered across every boundary; those who receive the gift become witnesses so that others may believe and have life in his name.