Baptist preacher Charles Spurgeon said of this chapter that it is the one he would choose "to read to a dying man who did not know the gospel, [as] the most suitable one for such an occasion".

It is not clear for whom Nicodemus speaks – the translation in The Voice adds wording, "Teacher, some of us have been talking ..." – but many commentators infer from the nighttime setting for this meeting that Nicodemus came alone, privately, "through shame, and fear of his brethren of the council",[4] shame possibly arising because, "being a master in Israel, [he would not want] to be looked upon as a scholar going to learn of another".

[5] Methodist writer Joseph Benson notes, with support, theologian Daniel Whitby's interpretation, that "the Pharisees and rulers knew Christ to be a teacher come from God".

[11]Theologian Donald Guthrie states that this verse gives emphasis to "the imperative character of the new birth", with "nothing optional about it'".

This linkage not only connects two significant figures in biblical text but also frames the discussion within the larger narrative of Jesus's teachings and the fulfillment of scriptural wisdom.

Ironically, in Matthew, during His trial, Jesus does more openly and explicitly identifies Himself with both these titles, which ultimately leads to His conviction and crucifixion.

"[22] 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.

While Jesus does make direct claims about His identity in certain contexts (especially in John), in other situations, He chooses a more figurative or indirect approach to communicate His role and nature.

Piper argues that such a transformation aligns one’s deepest joys with God’s glory [26], while Sproul discusses the necessity of divine intervention to alter the human preference for darkness due to inherent sinfulness [27].

Both agree that the nature of one’s affections plays a pivotal role in divine judgment and illustrates the central gospel theme of redemption through Christ."

In contrast, verse 21 highlights that those who act righteously are drawn to the light, demonstrating that their actions, whether repentance or good works, are wrought in divine will.

— St. Augustine: [30] In the second part of the chapter, Jesus goes with his disciples into the land of Judea, the region round about Jerusalem,[31] presumably towards the River Jordan,[32] and remains there and baptizes.

This passage is meant to show John's acceptance of Jesus's superiority as well as a further emphasis on belief in him as the path to eternal life/heaven.

[34] In the parallel passage containing the preaching of John the Baptist in Matthew's Gospel, condemnation is directed towards the Pharisees and the Sadducees, who are challenged to "bear fruits worthy of repentance".