Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.”
Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born?”
Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he can’t enter into God’s Kingdom. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. Don’t marvel that I said to you, ‘You must be born anew.’ The wind blows where it wants to, and you hear its sound, but don’t know where it comes from and where it is going. So is everyone who is born of the Spirit.”
Nicodemus answered him, “How can these things be?”
Jesus answered him, “Are you the teacher of Israel, and don’t understand these things? Most certainly I tell you, we speak that which we know, and testify of that which we have seen, and you don’t receive our witness. If I told you earthly things and you don’t believe, how will you believe if I tell you heavenly things? No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish, but have eternal life. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
John Calvin 1540 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16 3. Verily, verily, I say to thee. The word…
3. Verily, verily, I say to thee. The word Verily (ἀμὴν) is twice repeated, and this is done for the purpose of arousing him to more earnest attention. For when he was about to speak of the most important and weighty of all subjects, he found it necessary to awaken the attention of Nicodemus, who might otherwise have passed by this whole discourse in a light or careless manner. Such, then, is the design of the double affirmation.
Though this discourse appears to be far-fetched and almost inappropriate, yet it was with the utmost propriety that Christ opened his discourse in this manner. For as it is useless to sow seed in a field which has not been prepared by the labors of the husbandman, so it is to no purpose to scatter the doctrine of the Gospel, if the mind has not been previously subdued and duly prepared for docility and obedience. Christ saw that the mind of Nicodemus was filled with many thorns, choked by many noxious herbs, so that there was scarcely any room for spiritual doctrine. This exhortation, therefore, resembled a ploughing to purify him, that nothing might prevent him from profiting by the doctrine. Let us, therefore, remember that this was spoken to one individual, in such a manner that the Son of God addresses all of us daily in the same language. For which of us will say that he is so free from sinful affections that he does not need such a purification? If, therefore, we wish to make good and useful progress in the school of Christ, let us learn to begin at this point.
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Unless a man be born again. That is, So long as thou art destitute of that which is of the highest importance in the kingdom of God, I care little about your calling me Master; for the first entrance into the kingdom of God is, to become a new man. But as this is a remarkable passage, it will be proper to survey every part of it minutely.
To SEE the kingdom of God is of the same meaning as to enter into the kingdom of God, as we shall immediately perceive from the context. But they are mistaken who suppose that the kingdom of God means Heaven; for it rather means the spiritual life, which is begun by faith in this world, and gradually increases every day according to the continued progress of faith. So the meaning is, that no man can be truly united to the Church, so as to be reckoned among the children of God, until he has been previously renewed. This expression shows briefly what is the beginning of Christianity, and at the same time teaches us, that we are born exiles and utterly alienated from the kingdom of God, and that there is a perpetual state of variance between God and us, until he makes us altogether different by our being born again; for the statement is general, and comprehends the whole human race. If Christ had said to one person, or to a few individuals, that they could not enter into heaven, unless they had been previously born again, we might have supposed that it was only certain characters that were pointed out, but he speaks of all without exception; for the language is unlimited, and is of the same import with such universal terms as these: Whosoever shall not be born again cannot enter into the kingdom of God
By the phrase born again is expressed not the correction of one part, but the renovation of the whole nature. Hence it follows, that there is nothing in us that is not sinful; for if reformation is necessary in the whole and in each part, corruption must have been spread throughout. On this point we shall soon have occasion to speak more largely. Erasmus, adopting the opinion of Cyril, has improperly translated the adverb ἄνωθεν, from above, and renders the clause thus: unless a man be born from above. The Greek word, I own, is ambiguous; but we know that Christ conversed with Nicodemus in the Hebrew language. There would then have been no room for the ambiguity which occasioned the mistake of Nicodemus and led him into childish scruples about a second birth of the flesh. He therefore understood Christ to have said nothing else than that a man must be born again, before he is admitted into the kingdom of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 4, 6, 8, 9, 11, 13, 16 The beginning of Christianity consisteth in this, that we…
The beginning of Christianity consisteth in this, that we know ourselves not only to be corrupt in part, but to be wholly dead in sin: so that our nature hath need to be created anew, as touching the qualities thereof: which can be done by no other virtue, but by the divine and heavenly, whereby we were first created.
That is, go in, or enter, as he expounded himself afterward, verse 5.
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The Church: for Christ showeth in this place, how we come to be citizens, and to have ought to do in the city of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–16 3 Jesus answered and said unto him, Verily, verily,…
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.
Ver. 3. Except a man be born again] E supernis, Out of heaven, Erasm. Except a man be first unmade (as St Peter expounds our Saviour) and newly made up again, ταις αμαρτιαις απογενομενοι, 1Pe 2:24; except the whole frame of the old conversation be dissolved, and a better erected, there is no heaven to be had. Heaven is too hot to hold unregenerate persons; no such dirty dog ever trampled on that golden pavement, it is an undefiled inheritance, 2Pe 1:3.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–16 We observed before, that the term answered doth not…
We observed before, that the term answered doth not always in the New Testament signify a reply to a question before propounded; but sometimes no more than a reply, or the beginning of another speech: whether it doth so here or no, some question. Some think Christ here gives a strict answer to a question which Nicodemus had propounded to him, about the way to enter into the kingdom of God; which question the evangelist sets not down, but leaves to the reader to gather from the answer. Others think that our Saviour knew what he would say, and answered the thoughts of his heart. Others, that he only began a discourse to him about what was highly necessary for him, that was a master in Israel, to understand and know. He begins his discourse with
Verily, verily, the import of which we considered, Joh 1:51. The word translated again, is ανωθεν, which often signifieth from above; so it signifieth, Joh 3:31; Jam 1:17; 3:15-17. It also signifieth again: Gal 4:9, How turn ye again to the weak and beggarly elements? That it must be so translated here, and Joh 3:7, appeareth from Nicodemus’s answer in the next verse. But the expression of the second or new birth by this word, which also signifies from above, may possibly reach us, that the new birth must be wrought in the soul from above by the power of God, which is what was said before, Joh 1:12,13, the necessity of which our Saviour presseth from the impossibility otherwise of his seeing the
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kingdom of God; by which some understand the kingdom of his glory (as the phrase is used, Luk 18:24,25); others understand it of the manifestation of Christ under the gospel state, or the vigour, power, and effect of the gospel, and the grace thereof. By seeing of it, is meant enjoying, and being made partakers of it, as the term is used, Psa 16:10; Joh 16:10; Rev 18:7. The Jews promised their whole nation a place in the kingdom of the Messiah, as they were born of Abraham, Mat 3:9; and the Pharisees promised themselves much from their observation of the law, &c. Christ lets them know neither of these would do, but unless they were wholly changed in their hearts and principles (for so much being born again signifieth; not some partial change as to some things, and in some parts) they could never have any true share, either in the kingdom of grace in this life, or in the kingdom of glory in that life which is to come. It is usual by the civil laws of countries, that none enters into the possession of an earthly kingdom but by the right of birth; and for the obtaining the kingdom of heaven, there must be a new birth, a heavenly renovation of the whole man, soul, body, and spirit, to give him a title, by the wise and unchangeable constitution of God in the gospel, and to qualify him for the enjoyment of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 4, 5, 6, 7, 9, 13, 14, 16 Christ here acquaints Nicodemus, and in him all persons,…
Christ here acquaints Nicodemus, and in him all persons, That there must be a change from nature to grace, before there can be a change from grace to glory; for though he was a Jew, a doctor, and one that had good thoughts of Christ, looking upon him as an extraordinary person, one that had received power from God to work miracles; yet Christ assures him, that nothing short of the regenerating change would bring him to heaven.
’Tis not enough that we be new dressed, but we must be new made; that is, thoroughly and universally changed, the understanding by illumination, the will by renovation, the affections by sanctification, the life by reformation, or we can never be happy in the enjoyment of him in heaven; for heaven, which is a place of the greatest holiness, would be a place of the greatest uneasiness to an unregenerate and an unholy person: the contagin is universal, deep, and inward, therefore such must the change be.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–16 Nicodemus saith unto him,.... Understanding him of a natural…
Nicodemus saith unto him,.... Understanding him of a natural birth, to be repeated:
how can a man be born when he is old? as it seems by this, he himself now was:
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can he enter the second time into his mothers womb, and be born? the Ethiopic version adds, "again"; and the Arabic version, "and then be born"; this he urges, as absurd, impracticable, and impossible; and which shows him to have been as yet a natural man, who could not receive nor discern spiritual things.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 5, 6, 7, 8, 11, 12, 13, 14, 15, 16 Jesus answered - That knowledge will not avail thee…
Jesus answered - That knowledge will not avail thee unless thou be born again - Otherwise thou canst not see, that is, experience and enjoy, either the inward or the glorious kingdom of God. In this solemn discourse our Lord shows, that no external profession, no ceremonial ordinances or privileges of birth, could entitle any to the blessings of the Messiah's kingdom: that an entire change of heart as well as of life was necessary for that purpose: that this could only be wrought in man by the almighty power of God: that every man born into the world was by nature in a state of sin, condemnation, and misery: that the free mercy of God had given his Son to deliver them from it, and to raise them to a blessed immortality: that all mankind, Gentiles as well as Jews, might share in these benefits, procured by his being lifted up on the cross, and to be received by faith in him: but that if they rejected him, their eternal, aggravated condemnation, would be the certain consequence. Except a man be born again - If our Lord by being born again means only reformation of life, instead of making any new discovery, he has only thrown a great deal of obscurity on what was before plain and obvious.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16 Verse 3. Jesus answered] Not in the language of…
Verse 3. Jesus answered] Not in the language of compliment:-he saw the state of Nicodemus's soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord's reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah's kingdom; and in reference to this he immediately says, Except a man be born again, c.
The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath.
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Be born again] Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is ανωθεν, from above-by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth-one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, ιδειν, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, c., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again but they made that new birth to consist in profession, confession, and external washing. See Clarke on Joh 3:10.
The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 6, 9, 11, 12, 14, 16 Joh 3:3. Jesus answered — Jesus, knowing the prejudices…
Joh 3:3. Jesus answered — Jesus, knowing the prejudices Nicodemus laboured under, both as a Jew and a Pharisee, judged it necessary immediately to acquaint him with the absolute necessity of experiencing a thorough change, both of his heart and life, to be wrought by divine grace; a change so great as might appear like coming into a new world by a second birth, and would bring the greatest and most learned men to the simplicity, teachableness, and humility of little children, see Mat 18:3. He therefore said unto him, Verily, verily, I say unto thee — I declare it with the utmost solemnity, as a truth of the highest importance, that whatever great privileges any man may inherit by his natural birth or education, or church-fellowship, or by the place he occupies, or the rank he holds in civil or religious society, or how exact and strict soever he may be in ceremonial observances; unless a man be born again, he cannot see — Cannot even have just views of, much less can he enjoy; the kingdom of God — On earth or in heaven; can neither be a true member of the church militant, nor enter into the church triumphant: nor will thy knowing and acknowledging that I am a teacher come from God, avail thee, unless thou experience this second birth. The original expression, εαν μη τις γεννηθη ανωθεν, may also be rendered, unless a man be born from above: the sense, however, which our translation gives it, is evidently that in which Nicodemus took it: for he so expresses himself as to show, that he thought a man could not be born in the manner Christ spoke of, without entering a second time into his mother’s womb. What is added, at Joh 3:5, explains what was before undetermined, as to the original of this birth. The reader must observe, that in the following discourse our Lord touches on those grand points, in which it was of the utmost importance that Nicodemus, his brethren, and mankind in general, should be well informed, namely, that no external profession, no ceremonial observances, or privileges of birth, could entitle any to the blessings of the Messiah’s kingdom; but that an entire change of heart, as well as of life, was necessary for that purpose: that this could only be wrought in man by the Spirit of God: that every man born into the world was by nature (Joh 3:6) in a state of depravity and sin, of condemnation and misery; (Joh 3:17-19;) that the free mercy of God had given his Son to deliver them from it, (Joh 3:14-16,) and to raise them to a blessed immortality; that all mankind, Gentiles as well as Jews, might share in these benefits procured by his being lifted up on the cross, and to be received by faith in him; but that, if they rejected him, their eternal, aggravated condemnation would be the certain consequence. It is justly observed by Dr. Owen, “That if regeneration here mean only reformation of life, our Lord, instead of making any new discovery, has only thrown a great deal of obscurity on what was before plain and obvious, and known, not only to the Jews, but the wiser heathen.” The fact is, as by justification and adoption, a relative change, or a change of state, is signified, the person before under guilt being thereby acquitted; the person before under wrath being taken into favour with God; or, which is implied in adoption, the person, who was before merely a servant, serving God from fear, and perhaps with reluctance, being thereby made a son and an heir, (see Rom 8:14-17; Gal 4:4-7,) so by regeneration, a real change is intended; a change of nature, termed (2Co 5:17; Gal 6:15) καινη κτισις, a new creation; and described, (Eph 4:22-23,) as putting off the old man, being renewed in the spirit of our minds, and putting on the new man, created after God in righteousness and true holiness. The ground and reason of which doctrine are evident; man by the fall lost the image of God, especially his moral image, and without recovering it, without being made pure in heart and life, he cannot see the Lord, Heb 12:14; Mat 5:7; 2Co 5:3. Now this divine image begins to be restored to us when we are regenerated, and is increased and perfected in and by our sanctification, termed, (Tit 3:6,) the renewing of the Holy Ghost.
If it be inquired, why this change is termed a birth, the reason may be, that it resembles in some particulars, and may be illustrated by, our natural birth. For, 1st, As the natural birth introduces us into natural life, in consequence of which, we have union with, and breathe the air of, this world; so by the spiritual birth we are introduced into spiritual life, have union with God, and breathe the spirit of prayer and praise. 2d, The natural birth opens our natural senses, our eyesight, hearing, tasting, &c., and thereby discloses natural things; so the spiritual birth opens our spiritual senses, and imparts the seeing eye, the hearing ear, the feeling sense, (Heb 6:4-5; 1Pe 2:3,) and thereby manifests to us spiritual things. 3d, The natural birth prepares us to enjoy natural things, which, without being born into this world, it is impossible we should enjoy; so the spiritual birth introduces us to the enjoyment of spiritual things, illumination of mind, renovation of heart, manifestations of the divine favour, communications of the Divine Spirit, peace and joy through believing, lively hopes of life eternal, and above all, fellowship with the Father, and with his Son Jesus Christ. 4th, The natural birth introduces us among men, and, partaking of their nature, as we proceed in the course of life, we begin to share in their desires and aversions, hopes and fears, sorrows and joys, cares, labours, and pursuits: we hear and understand, and then begin to converse. In like manner, the spiritual birth introduces us among Christians, true Christians, nor are we only among, but of them, and as we partake of their heavenly and holy nature by regeneration, we also soon begin to entertain their views, and manifest affections and dispositions, desires and designs, hopes and fears, joys and sorrows, similar to theirs: first, we hear, and then, being improved in knowledge, we speak their heavenly language. 5th, When born into this world we are capable of receiving, tasting, and being nourished by the food provided for us; so when born of God, we begin to have an appetite for, and to partake of, first the sincere, uncorrupted milk of the word, adapted to the state of babes in Christ; and then of the stronger meat, suited to those of riper age. Hence follows a growth in spiritual health and strength, knowledge, experience, and holiness, till, growing up into Christ in all things, we arrive at the measure of the stature of his fulness.
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He cannot see the kingdom of God — The common explanation that is given of the word see, in this passage, is, enjoy, share in. Accordingly it is considered synonymous with enter, Joh 3:5. “Though I admit,” says Dr. Campbell, “in a great measure, the truth of this exposition, I do not think it comprehends the whole of what the words imply. It is true, that to see often denotes to enjoy, or to suffer, as suits the nature of the object seen. Thus, to see death, is used for to die; to see life, for to live; to see good days, for to enjoy good days; and to see corruption, for to suffer corruption. But this sense of the word seeing is limited to a very few phrases, of which those now mentioned are the chief. I have not, however, found an example (setting this passage aside as questionable) of ιδειν βασιλειαν, [seeing a kingdom,] for enjoying a kingdom, or partaking therein. I understand, therefore, the word ιδειν, to imply here, what it often implies, to perceive, to discern, namely, by the eye of the mind. The import, therefore, in my apprehension, is this: the man who is not regenerated, or born again, of water and of the Spirit, is not in a capacity of perceiving the reign of God, though it were commenced. Though the kingdom of the saints on the earth were already established, the unregenerate would not discern it, because it is a spiritual, not a worldly kingdom, and capable of being no otherwise than spiritually discerned. And as the kingdom itself would remain unknown to him, he could not share in the blessings enjoyed by the subjects of it, which appears to be the import of the expression, (Joh 3:5,) he cannot enter the kingdom of God. The two declarations, therefore, are not synonymous, but related; and the latter is consequent upon the former.” Our Lord’s words being represented as spoken in answer to what Nicodemus had said to him, the doctor thinks the sense he gives them makes the connection and pertinency of the whole discourse much clearer. Nicodemus had acquainted our Lord that, on the evidence of his miracles, he believed him to be a teacher come from God, but made no mention of his being the Messiah, or of his reign upon earth; and this interpreter supposes it is in reference to this defect in his faith, “partly, as it were, to account for his silence on this article, and partly to point out to him the proper source of this knowledge, that our Lord answers by observing, that, unless a man be enlightened by the Spirit:” (implied in being born again,) “he cannot discern either the signs of the Messiah, or the nature of his kingdom. Augustine is of opinion, that it was necessary thus to humble the spiritual pride of the Pharisee: the conceited superiority to the vulgar in things sacred, which is the greatest obstruction to divine knowledge, that he might be prepared for receiving with all humility the illumination of the Spirit.” Dr. Macknight interprets our Lord’s answer in nearly the same sense with that above stated. His paraphrase on it is, “Though the lustre of my miracles constrains thee to acknowledge, that I am a teacher come from God, thou dost not fully believe that I am the Messiah, and the reason of thy doubt is, that thou dost not find me surrounded with the pomp of a temporal prince. But, believe me, unless a man be renewed in the spirit of his mind, he cannot discern the evidence of my mission, who am come to erect the kingdom of God, consequently cannot see that kingdom, cannot enter into it on earth, neither enjoy it in heaven.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–16 Verily, verily - An expression of strong affirmation, denoting…
Verily, verily - An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life.
Except a man - This is a universal form of expression designed to include all mankind. Of “each and every man” it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that “he” must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the “new birth” or regeneration.
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Be born again - The word translated here “again” means also “from above,” and is so rendered in the margin. It is evident, however, that Nicodemus understood, it not as referring to a birth “from above,” for if he had he would not have asked the question in Joh 3:4. It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning “again,” or the “second time.” Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, Gen 8:21; Psa 14:2-3; Psa 51:5; Rom 1:29-32; Rom 3:10-20; Rom 8:7.
All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the “new birth,” or “regeneration.” It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See Deu 10:16; Jer 4:4; Jer 31:33; Eze 11:19; Eze 36:25; Psa 51:12. The change in the New Testament is elsewhere called the “new creation” 2Co 5:17; Gal 6:15, and “life from the dead,” or a resurrection, Eph 2:1; Joh 5:21, Joh 5:24.
He cannot see - To “see,” here, is put evidently for enjoying - or he cannot be fitted for it and partake of it.
The kingdom of God - Either in this world or in that which is to come - that is, heaven. See the notes at Mat 3:2. The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the “new birth.” And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 8, 10, 11, 13, 14, 16 Unless a man be born again of water, and…
Unless a man be born again of water, and the Holy Ghost. Though the word Holy be now wanting in all Greek copies, it is certainly the sense. The ancient Fathers, and particularly St. Augustine in divers places, from these words, prove the necessity of giving baptism to infants: and by Christ’s adding water, is excluded a metaphorical baptism. See also Acts viii. 36. and x. 47. and Titus iii. 5. (Witham) --- Except a man be born again. That is, unless you are born again by a spiritual regeneration in God, all the knowledge which you learn from me, will not be spiritual but carnal. But I say to you, that neither you nor any other person, unless you be born again in God, can undestand or conceive the glory which is in me. (St. John Chrysostom)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16 Except, &c.--This blunt and curt reply was plainly meant…
Except, &c.--This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger (Joh 2:25) --such methods speed better than more honeyed words and gradual approaches.
a man--not a Jew merely; the necessity is a universal one.
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be born again--or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.
cannot see--can have no part in (just as one is said to "see life," "see death," &c.).
the kingdom of God--whether in its beginnings here (Luk 16:16), or its consummation hereafter (Mat 25:34; Eph 5:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–16 3. Except a man—Our Lord’s reply seems abrupt; but…
3. Except a man—Our Lord’s reply seems abrupt; but it was perfectly suited to the case. Nicodemus was a logical believer upon the ground of miracle. Jesus forthwith proceeds, therefore, to lead him from that starting-point, to the full heart reception of the deeper spiritual truths of Christianity, and to the full experience of their truth and power. His deeper points are, original sin, regeneration by the Spirit, atonement, salvation by faith, condemnation by unbelief.
He cannot see—Same as cannot enter, Joh_3:5. So to see life, Joh_3:36. Compare to see good days, Psa_34:12; also Ecc_6:6; Heb_12:14.
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It is not to be supposed that John has here given anything more than a very brief and free, though symmetrical, summary of this conversation. It would take an ordinary reader not more than two or three minutes to utter the whole; and it is not to be imagined that an interview so carefully sought should be so briefly transacted.
We need feel no perplexity about the question proposed by sceptics, How did John come by his report of this secret conversation? If we are to suppose that Nicodemus came perfectly alone (which cannot conclusively be shown) we need not therefore conclude that Jesus was himself alone. Nicodemus may have been afraid to bring companions; but he could not have been afraid of John and his four fellow disciples, had he or they been present.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–16 3. Jesus answered] He answers his thoughts before they…
3. Jesus answered] He answers his thoughts before they are expressed. See on Joh_2:25, and on Joh_1:51.
born again] The word translated ‘again’ may mean either ‘from the beginning,’ or ‘from above.’ By itself it cannot exactly mean ‘again.’ S. John uses the same word Joh_3:31; Joh_19:11; Joh_19:23. In all three places, (see especially Joh_19:11), it means ‘from above,’ which is perhaps to be preferred here: ‘from the beginning’ would make no sense. To be ‘born from above’ recalls being ‘born of God’ in Joh_1:13, (comp. 1Jn_3:9; 1Jn_4:7; 1Jn_5:1; 1Jn_5:4; 1Jn_5:18). Of course being ‘born from above’ is necessarily being ‘born again;’ but ‘again’ comes not so much from the Greek word, as from the context. Comp. ‘verily I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven,’ Mat_18:3.
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There is a probable reference to this passage (3–5) in Justin Martyr, Apol. I. lxi. If so, we have evidence that this Gospel was known before a.d. 150. See on Joh_1:23 and Joh_9:1.
he cannot see] i.e. so as to partake of it. Comp. to ‘see corruption,’ Psa_16:10; to ‘see evil,’ Psa_90:15; to ‘see death,’ Joh_8:51; Luk_2:26.
the kingdom of God] This phrase, so frequent in the Synoptists, occurs only here and Joh_3:5 in S. John. We may conclude that it was the very phrase used.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–16 (3) Jesus answered and said unto him.—The words of…
(3) Jesus answered and said unto him.—The words of Nicodemus are clearly only a preface to further questions. Jesus at once answers these questions; the answer being, as it frequently is, to the unexpressed thought (comp. e.g., Joh_2:18). The coming of the Messiah, the Divine Glory, God’s Kingdom, these are the thoughts which filled men’s minds. These miracles—in what relation did they stand to it? This Teacher—what message from God had He about it?
Verily, verily, I say unto thee.—(Comp. Joh_1:51.) The words are in the decisive tone of authority and certainty. “This is God’s teaching for thee, teacher as thou thyself art” (Joh_3:10).
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Except a man be born again, he cannot see the kingdom of God.—Our translators have followed the ancient expositors in giving the alternative renderings “born again” and “born from above” (margin). Chrysostom notes the two currents of interpretation in his day; and in our own day the opinions of scholars, whether we count them or weigh them, may be equally claimed for either view. There can be no doubt that the Greek word (ἄνωθεν) is found with both meanings. It is equally certain that St. John elsewhere uses it in the local sense “from above” only (Joh_3:31; Joh_19:11; Joh_19:23); but these instances are not sufficient to establish an usus loquendi, and the sense here, and in Joh_3:7, must be taken in connection with the meaning of the verb. (Comp. the same word in Luk_1:3, “from the very first,” and Gal_4:9, “again.”) What has not, perhaps, been sufficiently noted is, that the Greek word is not the true key to the difficulty, and that its double sense has led men to seek the meaning in a wrong direction. The dialogue was between One who was called and one who really was a Rabbi. The word actually used almost certainly conveyed but one sense, and it is this sense which the Syriac version, coming to us from the second century, and closely connected with the Palestinian dialect of the first century, has preserved. This version reads “from the beginning,” “afresh,” “anew.” This is the sense which St. John wishes to express for his Greek readers, and the word used by him exactly does express it. That the Greek word has another meaning also, which expresses the same thought from another point of view, may have determined its choice. This other point of view was certainly not absent from the circle of the writer’s thoughts (comp. Joh_1:13).
On “the kingdom of God,” which is of frequent occurrence in the earlier Gospels, but in St. John is found only here and in Joh_3:5, comp. Note on Mat_3:2. To “see” the kingdom is, in New Testament usage, equivalent to “enter into the kingdom,” Joh_3:5, where indeed some MSS. read “see.” (Comp. in this John Joh_3:36, and Luk_2:26; Act_2:27; Heb_11:5; 1Pe_3:10; Rev_18:7.) The condition of the spiritual vision which can see this kingdom is spiritual life, and this life is dependent on being born anew.
(3) It is perfectly natural to ascribe the power of willing to the Spirit, but it is not consistent with the simplicity of our Lord’s teaching thus to personify “wind,” especially in teaching on a subject where the simplest words are hard to fathom. The common rendering makes Him use the same word, in the same verse, of the third person in the Trinity, and of a natural phenomenon.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 16 Vers. 3-21. 5. The revelation of earthly and heavenly…
Vers. 3-21. 5. The revelation of earthly and heavenly things to one who knew that God was with him.
Vers. 3-12. (1) The conditions of admission into the kingdom of God. New birth of the Spirit.
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Many explanations have been offered of the link of connection between the suggestion of Nicodemus and the reply of Jesus. Many expansions or additions have been conjectured, such as the following, suggested by Christ"s own language elsewhere: "You, by the finger of God, are casting out devils; then the kingdom of God has come nigh unto us. How may we enter upon its further proofs? a view which would demand a deeper knowledge of the mind of Christ than we have any reason to suppose diffused at this period. Others (Baumlein) have supposed Nicodemus to have said, "Does the baptism of John suffice for admission into the kingdom? a suggestion which would be most strange for a Pharisaic Sanhedrist to have extemporized. At the same time, it may be proved that the rabbis regarded proselytism as a "new birth," and one produced or brought about by circumcision and baptism (Wunsche, l.c. 506; Geikie, 1:505). Others, again, have put further words into the reply of Jesus, such as, "The kingdom of God is not in the miracles which I am working; it is in a state of things which can only be appreciated by a radical spiritual change" (Lucke). Similarly Luthardt. Nicodemus was thinking of the kingdom of God evinced by miraculous signs; and Jesus points him to the inner reality rather than to the outer manifestation. Godet sees the Pharisaic position in the question of Nicodemus, "Art thou the Messiah? is the kingdom of God near, as thy miracles seem to indicate?" He was assuming that, as a Pharisee, he had nothing to do but walk in the light, the dawn of which was revealed to him in the signs of a divinely sent Teacher. All these views embrace a large amount of possible conjectural truth; but they ignore the play upon the words of Nicodemus, which the answer of Jesus involves, showing that a sharp, clean retort followed the speech of the former. We know that NO MAN IS ABLE to do these signs which thou art working EXCEPT GOD, BE WITH HIM. Verily, verily, I say unto thee, EXCEPT ONE be born anew, HE IS NOT ABLE to see the kingdom of God. " The form of both protasis and apodosis in each sentence closely corresponds, and this correspondence suggests the fact of an immediate repartee. adopting even the form of the question or assertion of the ruler of the Jews. To the "we know" of Nicodemus, comes the "I say unto thee" of Jesus. To the general sentiment of Nicodemus Christ gives a personal application. In place of speculation concerning his own relation to God and to the kingdom, Christ searches in the heart of his questioner for spiritual susceptibility. Over against the general proposition about God being with the Worker of these signs Christ sets the practical truth and Divine possibility of any man seeing the kingdom of God. To the suspicion of Jesus being the Messenger and Minister of God, he opposes the supposition of being born from heaven, or anew. From ancient times commentators have been divided as to the meaning of the word anwyen whether it should be rendered "from above" or "anew," again. " The first was favoured by Origen and many others down to Bengel, Lucke, Meyer, Baur, Wordsworth, Lange, based on the local meaning of the word in numerous places; e.g. "from the top", (Mat_27:51) "from heaven above". (Jam_3:15, 17 Joh_3:31 Joh_19:11) Moreover, John uses the idea of birth from God, or by his will supervening on the life of man, and the consequent conference upon it of a new beginning. (1Jn_3:9 1Jn_4:7 1Jn_5:1, 1Jn_5:4, 1Jn_5:18) The great point on which our Lord insists is the Divine spiritual origin of the life of which he has so much to say. Several of the English versions, Coverdale"s and second edition of the Bishops" Bible have adopted this rendering, with the Armenian and Gothic Versions. The Revised Version has placed it in the margin. Against it is to be brought the use of the verb anagennasyai (1Pe_1:3, and in Justin, "Apol.," 1:61) a word which corresponds with this clause, anwyen gennhyhnai , and yet could scarcely be translated "to be born from above," but, "to be born again." The second rendering, giving a temporal value to anwyen , was adopted by Augustine, Chrysostom (who uses both views), the Vulgate, Luther, Calvin, Tholuck, Godet, Westcott, Moulton, Weiss, and Luthardt, and is sustained by the fact that Nicodemus was led by it to an inquiry about (deuteron gennhyhnai) a second birth. If the expression had had no ambiguity about it, and merely conveyed the idea of a heavenly birth, his mistake would have been greater than it was. There are, moreover, numerous passages confirming the temporal sense of anwyen (Wettstein and Grimm both quote from Josephus, "Ant.," 1:18. 3; and Artemidorus, "Oneiroc.," 1:13); and the paliggenesia of Tit_3:5 points in the same direction. The Jewish rabbi ought to have beenfamiliar with the idea of the "new heart" and "right spirit," and the marvellous and mighty change wrought in men by the Holy Spirit; but the spiritual idea had been overlaid by rabbinic ritualism, and all the hopeless entanglements of ceremonial purity which had been reacts to do duty for spiritual conformity with the Divine will. Archdeacon Watkins reminds us that the Syriac Version here gives the rendering "from the beginning," or "anew," and lays great stress on this solution of the ambiguity in the Greek word. The statement of Christ is very remarkable. A man must be born anew, must undergo a radical change, even to see the kingdom of God. (cf. Mat_18:3) The true kingdom is not a Divine government of outward, visible magnificence, sustained by miraculous aid a physical sovereignty which shall rival and eclipse the majesty of Caesar. When the kingdom shall come in its genuine power, the carnal eye will not discover its presence. The man born anew will alone be able to appreciate it. The Jews boasted that they were born of God, (Joh_8:41) but could not understand that they needed vital, fundamental, moral renewal a second birth, a new beginning. Let the opening of Christ"s Galilaean ministry be compared with this bold utterance. There in public discourse he called upon all men everywhere to "repent," to undergo a radical change of mind, and that because the kingdom of heaven was at hand. Metanoia portrays the same change as paliggenesia ; but one term denotes that change as a human experience and effort, the other as a Divine operation. Neither repentance nor regeneration commended itself to the rabbinic mind as a necessity for one who was exalted by privilege and ennobled by obedience. The phrase, "kingdom of God," is not a mode of representing truth to which this Gospel calls frequent attention. Still our Lord to Pilate (Joh_18:36) admits that be is himself the Head of kingdom which is "not from hence not resting on this world as its foundation or source. In Matthew the whole of the mission of Christ among men is repeatedly portrayed as "the kingdom of heaven." And from the time when the Lord ascended until now, various efforts have been made to realize, to discover, to embody, to emblazon, to crush, to ignore, that kingdom and its King. This great utterance is a key to much of the history of the Church, and an explanation of its numberless mistakes. Moreover, it supplies an invaluable hint of the true nature of the kingdom of God. Thoma insists on the other rendering of anwyen , and compares it with the Philonic doctrine, "that the substance of the nouv is not attributed to that which is created, but is breathed into the flesh from above (anwyen) by God....Aim, O soul, at the bodiless essence of the spirit world as thy inheritance." These ideas, he thinks, John has placed into the lips of Jesus. The two classes of ideas are fundamentally distinct. Philo contrasts the sensuous and the intellectual; Christ is contrasting nature and grace.
HOMILIES BY J.R. THOMSON Ver. 3. Christianity the kingdom of God.
From this language of the Lord Jesus, employed thus early in his ministry, we learn what was his own conception of the religion he came to found amongst men. It is reasonable to believe that the Jewish theocracy suggested the form and type of the new and perfect religion. The Divine wisdom had instituted a State which was intended to serve, and which had served, the purpose of introducing into the world ideas of the eternal righteousness. But the Jewish nation was only a shadow of the Christian Church. We are accustomed usually to speak of Jesus as the Saviour, and to picture Christianity under its gentler aspect as a fellowship and a family. But Christ claimed to be a King, and represented his Church as a kingdom. Not that this aspect is exclusive of others. But our Lord stated the plain truth, and his statements should be taken as a rebuke to all merely sentimental and selfish views of religion.
I THE SPIRITUAL KINGDOM IS RULED BY A DIVINE SOVEREIGN. Absolute monarchy is among men distrusted on account of the imperfections and weaknesses of human nature. The autocrat is usually a tyrant. But Christ, being the Son of God, and the incarnation of Divine wisdom, justice, and clemency, is fitted to rule; and his sway is acknowledged as deserving of implicit submission on the part of all mankind.
II THE SPIRITUAL KINGDOM IS COMPOSED OF CONSECRATED HUMAN NATURES. The empire of the Creator over the inanimate and the brute creation is perfect, The Lord Jesus came to reassert and reestablish the Divine dominion over intelligent and spiritual beings. That these are in a sense subject to Divine authority is not disputed. But Christ desires a voluntary and cheerful obedience. Unwilling subjects afford him no satisfaction. To rule over the bodily and outward life of men is an object of human ambition. But the kingdoms of this world, and their glory, have no charm for Christ. It is in human hearts that he desires and loves to reign. He has undoubtedly an external empire; but this he possesses in virtue of his spiritual sway.
III THE SPIRITUAL KINGDOM IS GOVERNED BY RIGHTEOUS LAWS. The ordinances of earthly governments aim at justice, and in varying degrees they secure their aim. Yet they partake of human imperfection. But of the laws of Christ, and of his apostles, who spoke with his authority, we may say that they are the expressions of the Eternal Mind. It is no grievance to obey them. They realize our moral ideals, i.e. in their intention and requirements. Their observance tends to the highest human good and well being. Their practical and universal prevalence would make earth heaven.
IV THE SPIRITUAL KINGDOM IS ENTERED BY COMPLIANCE WITH CONDITIONS PERSONAL AND SPIRITUAL. Men are born subjects of the Queen of England; but they must be born anew of water and of the Spirit, in order that they may become subjects of the Lord Christ. Both the Catholic and the Puritan ideas of regeneration convey this truth.
The one lays more stress upon the baptism, which symbolizes a heavenly influence; the other upon the individual experience, which emphasizes the spiritual personality. Both alike agree with the scriptural assertion that Christianity, in its Divine completeness, involves men"s participation in newness of convictions, newness of feeling, newness of principle, newness of life. The new birth begins the new life. The birth, no doubt, directs our thoughts to a Divine agency; the new life leads us to think of the human cooperation. And the kingdom of the just and holy Christ is characterized both by the Divine provision and by the human acceptance, both by the Divine authority and the human submission.
V THE SPIRITUAL KINGDOM IS DISTINGUISHED BY MANY AND VALUABLE PRIVILEGES. The citizenship of a great nation, of a powerful city, is prized among men for the sake of its accruing honours and advantages. Civis Romanus sum was no empty boast. Far greater are the immunities and honours and joys connected with citizenship in the kingdom of Christ. The safety which is experienced beneath Divine protection, the happiness which flows from Divine favour, the spiritual profit which accompanies submission to Divine requirements, these are some of the privileges accorded to such as are within, unknown to such as are without, the heavenly kingdom of the Son of God.
VI THE SPIRITUAL KINGDOM HAS BEFORE IT A DESTINY BRIGHT AND GLORIOUS. All earthly kingdoms bear within them the seeds of corruption and decay. From these the spiritual state is free. It is subject to no "decline and fall." Because Divine, it is incorruptible; and because incorruptible, imperishable everlasting kingdom, a dominion enduring unto all generations. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 4, 7, 9, 10, 11, 12, 13, 14, 16 Except a man be born again he cannot see…
Joh_3:3-5
Except a man be born again he cannot see the kingdom of God
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The birth of the new man
Man is confronted with two facts.
1. The existence of evil.
2. The hope of deliverance. Christ here shows how this hope may be realized, viz., by a new birth, and by that alone.
I. WHY MUST THIS BE? Simply because to live in heaven we must have the life of heaven. Man can enter no world but by a birth, and to enter heaven, therefore, he must be born into it. To the heavenly world man is dead Eph_2:1). This is not his proper condition, nor was he created in or for it (Gen_1:26-27). But very soon his life went out. Adam fell, and begat sons and daughters in his own image; and we, the children of this fallen head, like the descendants of some king who has been dethroned, by generations of bondage have well-nigh forgotten the traditions of their fathers glory, and become utterly unfit to fill his place. All do not feel this death. The fact is hidden by present cares, pleasures, or occupations. For this reason men love the world. It keeps them from coming to the painful fact. But God in mercy sometimes removes these things that the salutary pain may be felt, and the necessity of regeneration seen.
II. HOW CAN THIS BE? Regeneration, the re-quickening of Gods life in man, can only be effected by Him who has that life--the Son of God.
1. Regeneration has been wrought for us in Christ. In Him man again received Gods life by the coming of the eternal life to dwell in the flesh. This was the beginning, but it could not be perfected until death, by which man in Christ reentered heaven.
2. To come where Christ is the self-same thing must be wrought in us by the Holy Spirit. Gods nature must be first re-quickened by our receiving the Word (2Pe_1:4; Joh_1:4), and then there must be a delivery from the fallen old man by the Cross, i.e, through death, to our present nature.
3. Of this new man, Christ formed in us, Christ Himself is the prelude and figure in the progress of His humanity from the humiliation at Bethlehem to the glory of heaven. (Andrew Jukes.)
The new birth
I. WHAT WERE THESE WORDS MEANT TO EXPRESS TO THE HEBREW INQUIRER.
1. The Jews were expecting the revelation of the Messiah and of His kingdom. A few like the venerable Simeon looked forward to one who should save them from their sins. They believed as a few do now--when the tendency is to seek for the golden age in legislative enactments and reformed institutions--that what we want is, not something done for us in ameliorated outward conditions, but in individual education in grace and righteousness. The multitude, however, are always trusting in some political measure or social change to bring about the millenium of national well-being. So did the Jews, who, abiding in their sins, counted on a revolution of circumstances and a conquering Messiah who should exalt the land. The constant indulgence of this dream operated to make them more and more vulgar and coarse in soul, and in Christs time they had sunk to be very mean and low. And now here at length stood the veritable Messiah in their midst, and of course they could not comprehend Him. Having by prolonged communion with their carnal idea deadened their spiritual susceptibility, they were blind to the royalty of Divine character and Divine truth.
2. When Nicodemus, therefore, came to Christ for information about the Messianic reign, it was in reference to the incapacity of his and his countrymens worldliness that our Lord said, In your present moral state you are unable to take in the idea of it, and you never will be unless you become inwardly another creature. You must begin to be and live afresh. The phraseology was not new to Nicodemus. The Gentile who gave up his heathen creed and embraced Judaism was said to undergo a new birth. The rulers impression, therefore, would be that he must submit to a revolution in his Messianic ideas as a condition of instruction. How, he asked, could an old man like himself, whose opinions were too fixed for surrender, do that? Christ replies in terms which he could not fail to understand, that what was wanted was not a change of mental view, but of moral heart--an inward cleansing and an inward experience of Divine influence, without which it was impossible for him to perceive the reality or touch the circle of the Messianic kingdom.
III. WHAT TEACHING IS THERE HERE FOR US?
1. The kingdom of God is simply the reign of God; and to enter it is to become subject to Him. But since this reign is everlasting ann universal, and since all must be subject to it, the kingdom of God established by Christ, and within which we may or may not be found, must have a deeper, inwarder significance--even the reign of the righteous and merciful God over the individual affections and will. They, then, are in this kingdom who have come to be thus governed.
2. To enter that kingdom there must be a new birth; not a mere modification of original ground, but a fresh foundation--not an alteration of form, but a change of spirit. Look at those who are manifestly not in this kingdom: is it not obvious that to become so would not only constitute a great change, but would necessitate an antecedent great change in order to bring it about?
3. Christ is the Divine organ for the production of this inward change. (S. A. Tipple.)
The new birth
I. IS THERE SUCH A THING AS AN ENTIRE TRANSFORMATION OF CHARACTER? Certainly. Take a child of five, when it has a nascent character. At the beginning he is selfish, sharp, and irritable; but after the judicious training of a kind mother, by the time he is ten he has learned to restrain his temper and is becoming generous, and living on a different plane from that in which he started. But take a child who has had no such training, but has been brought up gross and violent and selfish, is it possible that there shall come a time when, by a sweeping influence from above, all the past may be effaced and all the future changed? Is it true that a life of forty years can be revolutionized in a moment? No; but a change can be begun in a moment. Here is a train rushing on a track which a few miles beyond will lead to a collision; but the brakesman turns it on to another line, and the danger is averted. The pressure measured an inch, and the train passed instantaneously, but its travel on the new track will be longer or shorter according to circumstances. A man has lived an indolent life up to five-and-twenty. Then his father breaks, and he finds himself without bread,or habits of industry. He knows, however, that he is ingenious, and goes to a cabinetmaker and agrees to stay for two years for board and clothes. The moment he is indentured he is changed. He was a do-nothing before; he is a do-something now. He was a man without purpose before, but now he is a man whose life is re-fashioned on the theory of industry. But did he know his trade? No. Still the change had taken place. A man is changed the moment his purpose is changed, if it be really radical and permanent.
II. LET US INQUIRE WHAT CONVERSION IS. Any change that takes a man away from that which is bad and carries him forward to that which is good, and gives him a purpose of making this new course a continuous thing, is conversion.
1. Conversion is sometimes simply Christian culture. When a child is urged by a mothers teaching and affection to love goodness, purity, spiritual excellence, and takes to it with all its little heart, that is conversion; i.e, it is character building on the right foundation. The world will never become Christian until the cradle is the sanctuary and the mother the minister, and day in and day out the child is brought up to manhood in the nurture and admonition of the Lord. Is not the child as susceptible to training in spiritual as in social things? There is just as much reason in training for virtue and holiness as in training for any secular end. And it is far better that a child should never know where the point of transition is. This is the truest conversion and the best; but it does not follow that it is the only conversion.
2. A man is thrown out upon the world and gone into vice and crime, or into a lower form of selfish, proud, unsympathizing life. Oh, it is a blessed thing for him to know that he need not continue in the downward course for ever, and that there is provision made whereby when a man has gone wrong he may stop and grow right. Not that he can be transformed in the twinkling of an eye, but the change may begin when he resolves to turn from sin to God.
III. IS A MAN CONVERTED BY THE POWER OF THE HOLY SPIRIT OR BY HIS OWN WILL? By both. The Divine Spirit is atmospheric, and becomes personal when any one appropriates it. The sunlight has in it all harvests, but we do not reap until that sunlight is appropriated by some root, leaf, blossom. Some say we must wait for the Spirit; as reasonable as to say we must wait for the sun when it is a cloudless afternoon; and what time any man accepts the influence of the Divine Spirit and co-operates with it, that moment the work is done by the stimulus of God acting with the practical energy and will of the human soul.
IV. WHAT ARE THE EVIDENCES OF CONVERSION?
1. The consciousness of a new and heavenly life, whether we can trace the time of its origin or not, or whether it came to us through agonies of remorse or the sweet, quiet influences of Christian nurture.
2. The fruits of the regenerating Spirit--love, joy, peace, etc.
3. Advancement, growth, development in the things that please God. (H. W.Beecher.)
Regeneration
I. ITS NATURE.
1. It is something that is not merely done for a man, but is done upon him. The former is justification, which is a change of state in the reckoning of law, whereas regeneration changes the man himself and gives him a new character. This being the case, regeneration is conscious, whereas justification is not. Is there then in each of us such a character of holiness as no natural temperament, civilization, learning, maxims of prudence or courtesy could have formed, and without such as is not dishonouring to God to ascribe to the agency of the Spirit?
2. Regeneration being something which is done on a mans person, it is his mind, not his body, which undergoes the change, although the regenerated mind may have a beneficent effect upon the body.
3. Regeneration being mental, it is effected, not on the faculties of the understanding, but on the passions and affections of the will. These faculties do often, as a matter of fact, undergo considerable improvement, but it is in consequence of the incitement with which regeneration has supplied them. It will not make a bad memory good, but it frequently stirs up a sluggish memory.
4. Regeneration is not an organic change, in respect of the extinction or addition of any passion or power; but entirely a functional change, in respect of the direction of the powers, so that their emotions are expended on different objects from those to which they were formerly directed. Take, for example, the change produced on the passions of love and anger.
(1) When a man is regenerated, he will continue to love objects which he loved before, but with a change of reasons for loving them. Unregenerate he loved gold for its ministry to his luxury and pride; regenerate he loves it because it helps him to honour his Master.
(2) A regenerated mind will in some cases entirely forsake former objects of affection, and expend itself on others about which he was careless. He may withdraw from former worldly companions, not because he despises them, for they may be decent and amiable, but because there is more attraction for him in the fellowship of the saints.
(3) The regenerated mind will in many cases regard objects with feelings the opposite to those with which it regarded them in its state of nature, loving what it once hated, and hating what it once loved.
II. ITS CHARACTERISTICS.
1. It is a change of heart from a state of carelessness about God, or slavish fear of Him, or enmity against Him, into a state of filial reverence, confidence and obedience; of admiration of Him, gratitude towards Him, dependence on Him, loyalty towards Him.
2. It is a change of mind in which the name of Jesus was wearied of, or resented, or despised, or maligned, into a state in which, in union with that of the Eternal Father, it receives a place above every name, as most honoured for its excellence, most endeared for its love, and most loyally reverenced for the legitimacy of its claims.
3. It is a change from a state of mind in which the Name of the Holy Spirit obtained no acknowledgment, into a state in which it is cherished, in union with the names of Father and Son, as the Comforter, Counsellor, and Advocate of the soul.
4. It is a change from a state in which the gratification of the flesh, or the avoidance of its pains, or the culture of the intellect, were matters of supreme importance, to a state in which holiness of heart is the principal concern.
5. It is a change from a state in which this world is the object of greatest interest, into one where eternity is a name of the greatest fear and the greatest hope.
6. It is a change from a state of enmity against to one of love for man.
7. It is a change of feeling with reference to the Church, the Bible, and the means of grace. (W. Anderson, D. D.)
Regeneration
I. THE SUBJECT WHEREOF CHRIST ENTREATETH. A second birth.
1. The contents of it. It contains the seeds and habits of all graces; as original sin, to which it is opposed, contains the seeds of all sin (Jam_1:17-18): not only those natural graces we lost in Adam, but whatsoever belongs to our spiritual being in grace and glory.
2. The extent of it. The whole man, every part, answering to the infection of original sin. Hence described us leaven (Mat_13:1-58.). Sometimes in natural generation a part of the body may be wanting, but there is no such defect in regeneration.
3. The notes and signs of it.
(1) Spiritual life. As generation produces natural life, so regeneration spiritual life; and every generator the life he bears--a man human life, an animal animal life, God divine life (Eph_4:18; 2Co Gal_2:20). This life may be discerned by its properties.
(a) Every life seeks its own preservation, so does this life that which is fit for itself (1Pe_2:2; Col_3:1). Beasts seek after grass or prey: worldly men after worldly things; the regenerate after food for the soul and heavenly honours.
(b) Life feels that which is an enemy to it, as sickness. A dead man feels nothing. It is an evident sign of spiritual life to feel our corruptions.
(c) Life resists her enemy. So in the regenerate the spirit lusts against the flesh (Gal_5:17), and rises in opposition to temptation.
(d) Life, if it be stronger than the enemy, is victorious. So the life of God being stronger than sin, the regenerate overcome the evil one.
(e) Life is active and stirring. We know that a motionless image, although it has the features of the human body, has no life in it.
So professors, without the powerful practice of godliness, have not the life of God in them.
(1) Life, when grown to strength, is generative. So the regenerate labour to breathe their life into others.
(2) Likeness to God. The begetter begets in his own likeness: so does God (Joh_3:6; 2Pe_1:4; 1Pe_1:15-16; Luk_6:36; Mat_5:48).
(3) Change. In every generation there is a great change; existence from non-existence, order from chaos. So with the Christian (Eph_5:8; 2Co_5:17.).
(4) Love of God and His children (1Jn_5:1; 1Jn_6:7; 1Jn_3:17).
4. The reason and ends of the name of it, viz., second birth.
(1) To show our passiveness in conversion.
(2) That as in generation, so in regeneration there is proceeding from little beginnings to great perfection.
(3) That as the first birth is not without pains, neither is the second.
(4) To show us the hopelessness of our nature. Mending will not do, we must be new born.
II. WHAT HE AFFIRMS OF IT, that it is necessary to salvation Rev_21:27; Heb_12:14). This necessity is set forth
1. The certainty. Verily (Amen) is doubled for greater certainty Gen_41:32).
2. The universality. (J. Dyke.)
Regeneration
The expression born again was political. Gentiles were unclean, and to become Jewish citizens had to be baptized, and so cleansed became sons of Abraham by a new birth. Naturalization means the same thing. Finding the ceremony on foot, Christ takes advantage of it to represent the naturalization of a soul in the Kingdom of Heaven; taking water as the symbol, and the Spirit as the real cleansing power.
I. CHRIST REQUIRES OF ALL SOME GREAT AND IMPORTANT CHANGE AS THE NECESSARY CONDITION OF THEIR SALVATION.
1. Not, of course, of those who are already subjects of it, and many are so from their earliest infancy, having grown up into Christ by the preventing grace of their nurture in the Lord. But this is no real exception. Intelligence is not more necessary to our humanity than is second birth to salvation.
2. Many cannot admit this. It savours of hardness, and does not correspond with what they see of natural character. How can moral and lovely persons need to be radically changed? That depends upon whether the one thing is lacking or not. If it be Christs love will not modify His requirement.
3. Christianity is based upon the fact of this necessity. It is not any doctrine of development or self-culture, but a salvation. The very name Jesus is a false pretence, unless He has something to do for the race which the race cannot do for itself.
4. But how can we imagine that God will stand on any such rigid terms? He is very good and very great; may we not risk the consequences?
(1) It is sufficient to answer that Christ understood what was necessary, and there is no harshness in Him.
(2) Such arguments are a plea for looseness, which is not the manner of God. He is the exactest of beings. Is character a matter that God will treat more loosely than the facts and forces of nature? If He undertakes to construct a beatific state, will He gather in a jumble of good and bad and call it heaven?
(3) We can ourselves see that a very large class of men are not in a condition to enter into the Kingdom of God. They have no purity or sympathy with it. Who can think of these as melting into a celestial society? And if not, there must be a line drawn somewhere, and those who are on one side will not be on the other: which is the same as saying that there must be exact terms of salvation.
(4) We feel in our own consciousness, while living a mere life of nature, that we are not fit to enjoy the felicities of a perfectly spotless world. Our heart is not there.
(5) When we give ourselves to some new purpose of amendment, we do it by constraint. What we want is inclination to duty, and this is the being born of God.
II. THE NATURE OF THE CHANGE.
1. Let some things which confuse the mind be excluded.
(1) There is a great deal of debate over its supposed instantaneousness. But a change from bad in kind to good in kind implies a beginning, and therefore instantaneous, but not necessarily conscious.
(2) Some people regard it as gradual. But this is to make it a matter of degrees.,
(3) Much is said of previous states of conviction and distress, then of light and peace bursting suddenly on the soul. Something of this may be among the causes and consequences, but has nothing to do with the radical idea.
2. Observe how the Scriptures speak of it. Never as a change of degrees, an amendment of life, but a being born again, a spiritual reproduction, passing from death unto life, putting off the old man, transformation, all of which imply a change of kind. Had redemption been a mere making of us better, it would have been easy to say so. The gospel says the contrary. Growth comes, but there can be no growth without birth.
3. Try and accurately conceive the interior nature of the change.
(1) Every man is conscious that when he sins there is something besides the mere words or acts--viz., the reason for them.
(2) Sometimes the difficulty back of the wrong action is conceived to be the man himself, constitutionally evil who needs to have the evil taken out of him and something new inserted. But this would destroy personal identity, and be the generation of another man.
(3) Sometimes the change is regarded only as the change of the governing purpose. But it is not this that we find to be the seat of the disorder, but a false, weary, downward, selfish love. We have only to will to change our purpose, but to change our love is a different matter.
(4) Every mans life is shaped by his love. If it be downward, all his life will be downward. Hence, so much is said about change of heart.
(5) Still, this cannot be effected without another change of which it is only an incident. In his unregenerate state man is separated from God and centred in himself. He was not made for this, but to, live in and be governed by God. When, then, he is restored to the living connection with God he is born again. His soul now enters into rest, rest in love, rest in God.
III. THE MANNER IN WHICH THE CHANGE IS EFFECTED.
1. Negatively:
(1) To maintain that it can be manipulated by a priest in baptism is solemn trifling.
(2) Equally plain is it that this is not to be effected by waiting for some new creative act. The change passes only by free concurrence with God.
(3) Nor is it accomplished by mere willing apart from God. A man can as little drag himself up into a reigning love as drag a Judas into Paradise.
2. Positively:
(1) You must give up every purpose, etc., which takes you away from God.
(2) There must be reaching after God, an offering up of the soul to Him, which is faith.
(3) Let Christ be your help in this acting of faith to receive God (see Joh_3:14-16). (H. Bushnell, D. D.)
Regeneration
I. ITS NATURE.
1. Negatively:
(1)Not baptism, as witness Simon Magus.
(2) Not reformation, as witness the case of many an unspiritual but truly moral man. Regeneration is the cause, reformation the effect. Nicodemus did not need reformation.
2. Positively: An entire change of nature.
(1) a renovation of all the powers of the mind;
(2) a new direction to the faculties of the soul;
(3) a restoration to the image of God.
II. ITS CHARACTERISTICS.
1. It is instantaneous. There can be no medium between life and death. It differs from sanctification, which is progressive.
2. It is mysterious. We cannot tell how it takes place, or when or where it will take place.
3. It is universal. It affects the whole man, and governs all his character, powers, and conduct.
III. ITS EVIDENCES.
1. The condition of the regenerate is altered--the dead are made alive Eph_2:1); the blind see (Eph_5:8); the servants of Satan become Christs free men; His enemies His friends; the proud humble.
2. Their views are changed
(1) concerning themselves;
(2) Christ;
(3) sin;
(4) heaven.
3. Their pursuits are different.
4. Their enjoyments arise from a different source.
5. Their motives.
IV. ITS NECESSITY.
1. Without a change of heart we shall not be identified with the Church militant;
2. With the Church triumphant hereafter.
Reflections:
1. To the unregenerate, Ye must be born again.
2. To those who are resting in good works, etc., Neither circumcision nor uncircumcision, etc.
3. To the regenerate. Show forth the praises of Him who hath called you. (R. Kemp.)
Regeneration
I. WHEREIN DOES REGENERATION CONSIST? In a radical supernatural change, the seat of which is the heart.
1. A just perception of spiritual objects, of the character and perfections of God, the Person and work of Christ, the gospel plan of salvation, the excellency of holiness, and the evil of sin. On all these the conceptions of the human mind are defective and erroneous, even with the light of reason and the aid of philosophy.
2. A taste for, and delight in, spiritual objects. This is given, not acquired. It may and must be cultivated, but regeneration is its beginning.
II. WHENCE DOES THE IMPORTANCE AND NECESSITY OF THIS CHANGE APPEAR?
1. From the uniform teaching of Scripture.
(1) When the object of the ministry is described, it is to turn them from darkness to light, etc.
(2) When the power of the Word is spoken of, it is thus--Being born again … by the Word of God.
(3) When the character of the saints is described, they are created anew, etc.
2. From the nature and employments of the heavenly kingdom.
3. From the utter unsuitableness of the unregenerate for the society, employment and pleasures of the kingdom.
4. From the value and preciousness of the soul. (W. Deering.)
The needful change implied in regeneration
The expression to be born again implies
I. A VAST MORAL CHANGE, the impartation of a principle of spiritual life and godliness to a heart entirely destitute of it, through which new affections, views, and state of the will are produced. The characteristics of the change are
1. The self-righteous man learns to trust in the Redeemer.
2. The enemy of God now loves Him.
3. The obdurate becomes penitent.
4. The disobedient becomes obedient.
5. The earthly-minded now seeks things above.
II. THE AGENCY.
1. Not by baptism, thought, reading, the following of good examples, fear, the intrinsic efficacy of prayer, or the merit of any reforms and confessions.
2. But by the Holy Ghost. Various means may concur, but He is the solitary agent.
III. THE NECESSITY OF THE CHANGE is seen in
1. The opposition which it meets with from the world.
2. The agent. If it be wrought by the Spirit it must be necessary; for if any man have not the Spirit of Christ, etc.
3. Natural disqualification for the kingdom of God.
Conclusion.
1. Make this a practical question.
2. Never forget that the new birth is accomplished only by God.
3. Think of the great blessings it brings. (B. W. Noel, M. A.)
Regeneration necessary to a capacity for heaven
Consider what heaven is.
I. SOCIETY WITH CHRIST. Christ prayed that those whom the Father gave Him might be with Him. Paul tells us that we shall be for ever with the Lord, and John that the glorified see Christs face. Should you like to be with Christ at this moment? With that Prophet to whom you will not listen! That High Priest whose atonement you despise! That King on whose laws you trample!
II. THE ABODE OF THOSE WHO LOVE CHRIST. Eye hath not seen, etc. Do you imagine that it will give you joy to be with those whose every pulse beats in admiration of Christ? Try it now. Would you choose their society as that which would give you pleasure? Do you not shun it, because your heart is alienated from Christ.
III. WHERE THE PURE IN HEART ARE, and the spirits of just men made perfect; where there is no fault. Are you ready for that company? Why there is not one of the habits and sentiments of heaven that does not thwart and contradict and condemn your own. Conclusion.
1. Do you venture to think that death will effect a change? The Word of God forbids the expectation.
2. If by any means you could enter heaven as you are, it would be your hell. (B. W. Noel, M. A.)
Regeneration necessary to admission into heaven
The reasons which illustrate the statement of our text are most plain.
I. THE CHARACTER OF GOD WOULD BE DEGRADED by the admission of the unregenerate into heaven. God placed man here for His glory, endowed him with many faculties, lavished His love, revealed His will, and for this purpose, a purpose which man has frustrated wholesale by doing the abominable thing that He hates.
II. IT WOULD PUT THE GREATEST DISHONOUR ON THE NAME OF CHRIST, who has come into the world to die for sinners, and offers them peace here and glory hereafter. Notwithstanding all this, He is actually or virtually rejected. To bring the unregenerate to heaven, therefore, would be on some other ground than that Christ has died. Can God the Father do it? Nay, it is His will that all should honour the Son as they honour Him.
III. IT WOULD DISHONOUR THE HOLY SPIRIT, whose work is to convince of sin, sanctify, and prepare men for heaven. All this is set before the unregenerate; and instead of receiving His grace, they do despite unto it; and those who do this, the apostle tells us, will die without mercy.
IV. IT WOULD INFLICT A WOUND ON THE HAPPINESS OF EVERY GLORIFIED SAINT. It would be like the introduction of a pestilence into that pure climate. The story of Eden would be renewed, and heaven ultimately become like earth. (B. W. Noel, M. A.)
The regenerate endowed with a meetness for heaven and a title to it
As certainly as the unregenerate are excluded from heaven shall the regenerate find admission there.
I. WHAT IS THE TITLE? The merit of Christ applied to the soul of the sinner. The first characteristic of a regenerate soul is that he believes. So he who is regenerate, being a believer in Christ, has the one title to everlasting life.
II. WHAT IS THE PREPARATION.
1. Love to the Saviour, Whom having not seen ye love. How can they do otherwise? And they prove their love by the application of every test that is available--zeal, delight in communion with Him, friendship with His people, obedience to His will.
2. As the glorified are also made perfect in holiness, the regenerate are being sanctified, and their hearts are being purified to see God.
3. As in heaven Gods servants serve Him, so the regenerate are prepared to join them by holy, ungrudging, joyful activity.
4. If it be a characteristic of heaven that its inhabitants are lifted above all that is low in the inferior world and are occupied with spiritual pleasures and employments, so the regenerate, led by the Spirit, set their affections on things above.
III. THIS IS TRUE OF THE WHOLE MULTITUDE OF THOSE WHO ARE REGENERATE BY GRACE. The promise is not made to vigorous faith and experienced piety, and unusual attainments, but to faith in its least beginnings, to holiness in its simplest elements, to the very first and feeblest work of Divine grace. In conclusion. The danger of the unregenerate serves to fasten on our minds the importance of this great change, and the blessedness attached to it should animate us to seek it. (B. W. Noel, M. A.)
The means of becoming regenerate
I. THE AGENT is God alone, by His Spirit. If therefore any man denies this work of the Spirit, he has every reason to believe he will be lost.
II. THE INSTRUMENTALITY which the Spirit uses.
1. The Word of God, principally as a revelation of the grace of Christ. The Spirit takes of the things of Christ, and manifests them to the soul. Of His own will begat He us by the word of truth.
2. But while we are called to use this instrumentality, there are many habits of the ungodly man which incapacitate him from using the Scriptures well, and which must be removed. Levity, worldliness, pride; every habit of known sin must be broken off.
3. The Scripture next directs
(1) To a course of duty and the formation of such habits which becomes a man who hopes to become a child of God.
(2) The abandonment of ensnaring society, and the use of the various ordinances of religion.
III. THE ACTUAL PROCESS. In the use of the various means the Spirit meets the unconverted and
1. Humbles him with a revelation of Christ, and convicts him of the sin of unbelief, and leads him to a realization of his ruined condition.
2. Creates the desire for salvation, and helps him to wrestle with God for it.
3. Instructs and assists the penitent to embrace the offer of salvation. He believes in Christ, and commits himself to Christ.
4. Believing in the Son of God, he is admitted into the Divine family. And then
5. Leads the now renewed person to gratitude and delight in the commands of God; and never leaves him till that regeneration is completed in entire renovation, when he re.attains to the lost image of God, and is conducted through grace to glory. (B. W. Noel, M. A.)
Repentance before theology
The way to begin a Christian life is not to study theology. Piety before theology. Right living will produce right thinking. Yet many men, when their consciences are aroused, run for catechisms, and commentaries, and systems. They do not mean to be shallow Christians. They intend to be thorough, if they enter upon the Christian life at all. Now, theologies are well in their place; but repentance and love must come before all other experiences. First a cure for your sin-sick soul, and then theologies. Suppose a man were taken with the cholera, and, instead of sending for a physician, he should send to a book-store, and buy all the books which have been written on the human system, and, while the disease was working in his vitals, he should say, Ill not put myself in the hands of any of these doctors. I shall probe this thing to the bottom. Would it not be better for him first to be cured of the cholera? (H. W.Beecher.)
The need of sinners is to be born again
Suppose they could be born again. Suppose they could be made to love the things which they now hate, and hate the things which they now love. New hearts and right spirits are the need of London outcasts. How can these be produced? In the hand of God the Holy Ghost, this is exactly what faith works in the heart. Here is a watch. It wants cleaning. Yes, clean it. It does not go now it wants a new glass. Well, put in a new glass. It does not go any the more. It wants new hands. Get new hands by all means. Still it does not go. What is the matter with it? The maker says that it needs a mainspring. Theres the seat of the evil: nothing can be right till that is rectified. (C. H. Spurgeon.)
The heart must be changed
A man may beat down the bitter fruit from an evil tree until he is weary; whilst the root abides in strength and vigour, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; they set themselves with all earnestness and diligence against the appearing eruption of lust, but leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification. (John Owen.)
Regeneration preceded by conviction
If you had an old house, and any friend of yours were to say, John, I will build you a new house. When shall I begin? Oh! you might say, begin next week to build the new house. At the end of the week he has pulled half your old house down. Oh, say you, this is what you call building me a new house, is it? You are causing me great loss: I wish I had never consented to your proposal. He replies, You are most unreasonable: how am I to build you a new house on this spot without taking the old one down? And so it often happens that the grace of God does seem in its first work to make a man even worse than he was before, because it discovers to him sins which he did not know to be there, evils which had been concealed, dangers never dreamed of. (C. H. Spurgeon.)
Regeneration defined
It is that great change which God works in the soul, when He brings it into life; when He raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the Almighty Spirit of God, when it is created anew in Christ Jesus, when it is renewed after the image of God, in righteousness and true holiness; when the love of the world is changed into the love of God, pride into humility, passion into meekness; hatred, envy, malice, into a sincere, tender, disinterested love for all mankind. In a word, it is that change whereby the earthly, sensual, devilish mind is turned into the mind which was in Christ Jesus. This is the nature of the new birth. So is every one that is born of the Spirit. (J. Wesley.)
The need of regeneration
If I enter a place where there is a musical performance, my ticket entitles me to cross the threshold; but if I have no musical ear, I can have no enjoyment. In the same manner, if you have a right in something done for you that will warrant and enable you to cross the threshold of heaven, yet if you have no heart prepared for the exercises and the joys of heaven it can be no happiness to you. (Dr. Cumming.)
The heart must be changed
A man may be reformed in his habits and yet not be transformed in his heart. When the icicles are hanging in winter from the eaves of a cottage, will it suffice that the inhabitant should take his axe and hew them down one by one till the fragments are scattered in powdery ruin upon the pavement beneath? Will the work so done be done effectually? Surely a few hours warm shining of the sun would do it in a far better and much shorter way? (Ryland.)
Conversion a change of nature
How foolish and ignorant we should deem an artificer who, having taken a piece of iron, should melt and mould, file and polish it, and then imagine that it has become gold. It shines, it is true, but is its brilliancy a proof that it is no longer iron? And does not God require pure and refined gold, that is to say, a perfect righteousness and a perfect holiness! Say, ye sages of this world, shall any metal but that of the sanctuary find currency in heaven? Or shall God mistake what is false for what is genuine, and shall He confound the hypocritical outward show of human morality with that everlasting life which partakes of His own nature, and which the Holy Spirit alone implants within the soul which He has new created?
Regeneration more than reformation
It is not mere reformation; not the renovation of that which was dilapidated--the repairing of the old house, and making it as good as new; bat it is a reconstruction of the house upon a new foundation--the house itself being built anew from that foundation to the copestone. The meaning of this, however, is not that the renewed man is then a different being as to his identity. The house in which the leprosy had become a fretting plague, when taken down every stone of it, and built again in due time, was not a different house from that which it had previously been. The materials were still the same--the design and form were the same even to the most minute details; and, in the case of the new birth, the spirit, and soul, and body, are the same in personal identity, but they are made new. (J. Beith, D. D.)
Regeneration a great change
Dr. Lelfchild tells us that he once met a lad twelve years old at a tollgate, who had a Testament in his hand. Can you read it? inquired the doctor. To be sure I can. I can read to you this, Except a man be born again, he cannot see the kingdom of God. What does that mean, my boy? The lad quickly replied. It means a great change. To be born again means something here (laying his hand upon his breast), and the kingdom of God means something up yonder. That boy had got hold of the very core of Bible theology. But what was so clearly revealed to that lad in his Bible was yet a mystery and a puzzle to the Jewish ruler.
The physical effects of regeneration
In the case of the drunkard there are two diseases in him: one of the mind, the other of the body; the one a depravation of his affections, the other a vitiation of his nerves. Now when such a person comes to be regenerated, the process does not cure the disease; the craving continues for some time; and when at last the nerves may be restored to a healthful tone, and the regenerated man is no longer tormented with the woeful thirst, this is not the result of any healing power put forth by the regenerating Spirit on his bodily organization, but the natural physiological effect of his regenerated mind having resolutely adopted habits of sobriety. So it is with all other habits and appetites. It is the mind alone on which regeneration acts, and the mind when changed reduces the rebellious flesh to order. (W. Anderson, D. D.)
The terms of regeneration
It is called a renovation of the soul, or its being made new; a transformation of the soul on its being changed into another likeness; a translating of the soul, or its being brought from one position and placed in another; a quickening of the soul, or its receiving new life; a resurrection of the soul, or its being raised from the dead; a new creation of the soul, or its being created anew by Him who made it; the washing of the soul, or its purification from defilement; the healing of the soul, or its deliverance from disease; the liberation of the soul, or its emancipation from bondage; the awakening of the soul, or its being aroused out of sleep; and it is compared to the change wrought in the blind when they receive their sight; on the deaf when their hearing is restored; on the lepers when they are cleansed; on the dead when they are raised to life. (J. Buchanan, D. D.)
The necessity of regeneration
If birth and religious advantages could do anything to put a man into the kingdom of God, Nicodemus could surely claim to be there. His descent went back without a break to Abraham, to whom is was pledged that in his seed should the whole earth be blessed; he belonged to a nation marked off as Gods peculiar people by deliverances and promises such as belonged to no others. If ever a man could claim to belong to God by religious observance and association this man could. Upon him was the sign and seal of his belonging to God, the mark of that initial sacrament with all its significance; he was constant in prayer, in the study of the Scriptures, and in the observance of the law. If external ceremonies could set a man in the kingdom of God, none could stand more securely than Nicodemus, who through every day and every hour of his life was subject to all kind of religious exercises, and ceremonies carried out with a scrupulous jealousy. If religion is in notions, scriptural and orthodox notions, in reverent feelings, in devout prayers, in generous sentiments, here then is a man in need of nothing. Yet this is the man to whom it is spoken, Verily, verily, I say unto thee, except a man be born again he cannot see the kingdom of God. What then, was all this a cumbersome folly? This Jewish arrangement of training and worship; circumcision, altars, priests, sacrifices, prophecies--was it all no good, even though God Himself had arranged and commanded it? Even so; it was all useless, unless there is something more, and greater than it all. No good, precisely as food and light and air, as education and commerce and civilization, are no good to a dead man. Put life into him--then all these things shall wait upon him and minister to him and bless him. But he must live first. Sacraments, services, sermons, Scriptures, creeds, may minister to life--but there must be life first of all. (Mark Guy Pearse.)
The great change
I. ITS NATURE: entirely spiritual.
1. In its subject--the soul. It is not an external reform merely, but an internal renovation--a change of mind and heart taking effect
(1) On the understanding, when it is enlightened.
(2) On the conscience, when it is convinced.
(3) On the will, when it is subdued.
(4) On the affections, when they are refined and purified.
(5) On the whole man, when he is transformed by the renewing of his mind and created anew.
2. In its Author--the Spirit of God. It belongs to Him
(1) To enlighten the darkened understanding by shining into it.
(2) To awaken the slumbering conscience by convincing it of sin.
(3) To subdue our rebellious wills, by making us willing in the day of His power.
(4) To take away the stony heart and give us hearts of flesh.
3. In its means--the Word of God.
II. ITS CONCOMITANTS.
1. Precedent instruction, conviction, repentance, faith.
2. Consequent progressive sanctification.
III. ITS NECESSITY.
1. From the fallen nature of man. An unconverted man is out of the kingdom of God, and is incapable of entering it until born again.
2. From the character of God. No unregenerate man can enter the kingdom of God, because
(1) It is impossible for God to do what implies a manifest contradiction, such as is involved in the idea that a fleshly mind can, without a radical change, become the subject of a spiritual kingdom.
(2) Because it is impossible for God to lie, and He has expressly said that we must be converted or condemned. God is said to repent, but only when man himself repents.
(3) Because it is impossible for God to deny Himself or act in opposition to His infinite perfections. The supposition that a sinful man may enter His kingdom implies that He must
(a) Rescind the law of His moral government.
(b) Depart from His declared design in the scheme of redemption.
(c) Reverse the moral constitution of man.
(d) Alter the whole character of His kingdom. (J. Buchanan, D. D.)
The lesson by night
I. The clear deliverance, by implication at least, on the doctrine of THE COMPLETE DEPRAVITY OF HUMAN NATURE. It is to this man with his morality and unblemished life, a teacher of the only true religion, and not to some sin-defiled creature, that the Saviour speaks. Christ knew what was in man, and this is in man.
II. THE RADICAL CHARACTER OF THE RELIGION OF CHRIST. In order to meet this great need religion goes to the root of everything within us, transforming all and creates us anew in Christ Jesus.
III. THE INEXORABLE CHARACTER OF THIS REQUIREMENT. It is a law of the kingdom of Christ never to be annulled.
1. One man comes strong in lifes integrities.
2. Another radiant in social charities.
3. Another religious according to his own ideas.
They see the gates open, but the law shines above it, Except, etc. These virtues do not go far enough, and leave untouched lifes centre and essence. At the root of all virtues is the claim which God has on the love of His creatures. A just man who robs God! A tender-hearted man who has no love for Jesus Christi A religious man who expects to get into the kingdom by outward ordinances! What contradictions!
IV. Although this law is radical and inexorable, THERE IS NOTHING UNIFORM AS TO TIMES AND MODES. There is endless variety. It may be by love or fear, with difficulty or ease, etc. It follows the lines of our individuality, and is suitable to our circumstances.
V. THIS GREAT CHANGE IS VERY BLESSED. Why should it be regarded as a stern necessity? It is a glorious privilege. It is described as seeing or entering a kingdom of which God is King; as being born again into the family of which God is Father. Philosophy tells me to think again and be wiser, and I think till my brain is giddy. Morality tells me I must act again and be better, and I whip my conscience, but make little way. Philanthrophy tells me to feel again with quicker sympathy. But in that I fail. Priesthood and priestcraft tell me that I must pray, etc., again. Yes! but the burden of it. Jesus tells me I must be born again. That is gospel for me. (A. Raleigh, D. D.)
Regeneration, or the second birth
I. WHAT IS REGENERATION?
1. Not a ritual or ceremonial change. Outward washing cannot confer inward grace. The spirit birth is necessary for admission into the spiritual kingdom.
2. Not morality. Good citizenship, honesty, integrity, natural affection, may elevate and bless this human life; but more is necessary to qualify for saintly and Divine fellowship in the upper world.
3. Not self-culture.
4. Regeneration is coming into the Divine realm, into the spiritual kingdom, into right relations with God and heaven, through Jesus Christ. It is a new life, above the senses, above the earthly, above the material. It is the faith faculty. No more aliens, but children.
II. HOW MAY I KNOW THAT I HAVE BEEN BORN AGAIN, THAT I AM A CHILD OF GOD?
1. The direct witness of the Holy Ghost.
2. The conjoint testimony of our own spirit. My consciousness affirms the fact.
3. The predominance of grace. The new government is supreme. The renewed soul stands ready for orders.
4. There will be difficulty in sinning. The new nature shrinks from sin as a tender and sensitive plant shrinks ,from the north winds blast.
5. There will be affinity for God. Fellowship with Father and Son.
6. There will be Christian joy and comfort. The rapture of a soul rescued from sin and hell, and adopted into Gods family.
III. THE NECESSITY OF REGENERATION. Spiritual life is an essential condition for the spiritual kingdom. Without it you can have no vital union with God, and no knowledge of the spiritual life. What would you do in heaven with an unregenerated nature? A stranger in a strange land; a beggar amid bounty; blind amid beauty; deaf amid waves of song; hungry, yet with no taste for heavenly joys--you would be out of place there. (C. P.Masden, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v9 Chapter 8
Chapter 8
THE BRAZEN SERPENT.
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Nicodemus answered and said unto Him, How can these things be? Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things? Verily, verily, I say unto thee, We speak that we do know, and bear witness of that we have seen; and ye receive not our witness. If I told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things? And no man hath ascended into heaven, but He that descended out of heaven, even the Son of man, which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth may in Him have eternal life. For God so loved the world that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through Him. He that believeth on Him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. For every one that doeth ill hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.- Joh_3:9-21.
There are two great obstacles to human progress, two errors which retard the individual and the race, two inborn prejudices which prevent men from choosing and entering into true and lasting prosperity. The first is that men will always persist in seeking their happiness in something outside themselves; the second is that even when they come to see where true happiness lies they cannot find the way to it. In our Lords time even wise and godly people thought the permanent glory and happiness of men were to be found in a free state, in self-government, lightened taxes, impregnable fortresses, and a purified social order. And they were not altogether wrong; but the way to this condition, they thought, lay through the enthronement of a strong-handed monarch, who could gather round his throne wise counsellors and devoted followers. This was the form of worldliness which our Lord had to contend with. This was the tendency of the unspiritual mind in His day. But in every generation and in all men the same radical misconceptions exist, although they may not appear in the same forms.
In dealing with Nicodemus, a sincere and thoroughly decent but unspiritual man, our Lord had difficulty in lifting his thoughts off what was external and worldly and fixing them on what was inward and heavenly.[10] And in order to effect this, He told him, among other things, that the Son of man was indeed to be lifted up-yes, but not on a throne set up in Herods palace. He was to be conspicuous, but it was as the Brazen Serpent was conspicuous, hanging on a pole for the healing of the people. His lifting up, His exaltation, was secure; He was to be raised above every name that is named; He was destined to have the pre-eminence in all things, to be exalted above all principalities and powers; He was to have all power in heaven and in earth; He was to be the true and supreme Lord of all,-yes; but this dignity and power were to be attained by no mere official appointment, by no accidental choice of the people, by no mere hereditary title, but by the sheer force of merit, by His performing services for men which made the race His own, by His leaving no depth of human degradation unexplored, by a sympathy with the race and with individuals which produced in Him a total self-abandonment, and suffered Him to leave no grievance unconsidered, no wrong unthought of, no sorrow untouched. There is no royal road to human excellence; and Jesus could reach the height He reached by no swift ascension of a throne amidst the blare of trumpets, the flaunting of banners, and the acclamations of the crowd, but only by being exposed to the keenest tests with which this world can confront and search human character, by being put through the ordeal of human life, and being found the best man among us; the humblest, the truest; the most faithful, loving, and enduring; the most willing servant of God and man.
It was this which Christ sought to suggest to Nicodemus, and which we all find it hard to learn, that true glory is excellence of character, and that this excellence can be reached only through the difficulties, trials, and sorrows of a human life. Christ showed men a new glory and a new path to it-not by arms, not by statesmanship, not by inventions, not by literature, not by working miracles, but by living with the poor and becoming the friend of forsaken and wicked men, and by dying, the Just for the unjust. He has been lifted up as the Brazen Serpent was, He has become conspicuous by His very lowliness; by a self-sacrifice so complete that He gave His all, His life, He has won to Himself all men and made His will supreme, so that it and no other shall one day everywhere rule. He gave Himself for the healing of the nations, and the very death which seemed to extinguish His usefulness has made Him the object of worship and trust to all.
This is certainly the point of analogy between Himself and the Brazen Serpent which our Lord chiefly intended to suggest-that as the serpent was lifted up so as to be seen from every part of the camp, even so the death of the Son of man was to make Him conspicuous and easily discernible. It is by their death that many men have become immortalized in the memory of the race. Deaths of gallantry, of heroism, of self-devotion have often wiped out and seemed to atone for preceding lives of dissipation and uselessness. The life of Christ would have been inefficient without His death. Had He only lived and taught, we should have known more than was otherwise possible, but it is doubtful whether His teaching would have been much listened to. It is His death in which all men are interested. It appeals to all. A love that gave its life for them, all men can understand. A love that atoned for sin appeals to all, for all are sinners.
But though this is the chief point of analogy there are others. We do not know precisely what the Israelites would think of the Brazen Serpent. We need not repeat from the sacred narrative the circumstances in which it was formed and lifted up in the wilderness. The singularity of the remedy provided for the plague of serpents under which the Israelites were suffering, consisted in this, that it resembled the disease. Serpents were destroying them, and from this destruction they were saved by a serpent. This special mode of cure was obviously not chosen without a reason. To those among them who were instructed in the symbolic learning of Egypt there might be in this image a significance which is lost to us. From the earliest times the serpent had been regarded as mans most dangerous enemy-more subtle than any beast of the field, more sudden and stealthy in its attack, and more certainly fatal. The natural revulsion which men feel in its presence, and their inability to cope with it, seemed to fit it to be the natural representative of the powers of spiritual evil. And yet, strangely enough, in the very countries in which it was recognised as the symbol of all that is deadly, it was also recognised as the symbol of life. Having none of the ordinary members or weapons of the wilder lower creatures, it was yet more agile and formidable than any of them; and, casting its skin annually, it seemed to renew itself with eternal youth. And as it was early discovered that the most valuable medicines are poisons, the serpent, as the very personification of poison, was looked upon as not only the symbol of all that is deadly, but also of all that is health-giving. And so it has continued to be, even to our own days, the recognised symbol of the healing art, and, wreathed round a staff, as Moses had it, it may still be seen sculptured on our own hospitals and schools of medicine.
But whatever else the agonised people saw in the brazen image, they must at any rate have seen in its limp and harmless form a symbol of the power of their God to make all the serpents round about them as harmless as this one. The sight of it hanging with drooping head and motionless fangs was hailed with exultation as the trophy of deliverance from all the venomous creatures it represented. They saw in it their danger at an end, their enemy triumphed over, their death slain. They knew that the manufactured serpent was only a sign, and had in itself no healing virtue, but in looking at it they saw, as in a picture, Gods power to overcome the most noxious of evils.
That which Moses lifted up for the healing of the Israelites was a likeness, not of those who were suffering, but of that from which they were suffering. It was an image, not of the swollen limbs and discoloured face of the serpent-bitten, but of the serpents that poisoned them. It was this image, representing as slain and harmless the creature which was destroying them, which became the remedy for the pains it inflicted. Similarly, our Lord instructs us to see in the cross not so much our own nature suffering the extreme agony and then hanging lifeless, as sin suspended harmless and dead there. All the virus seemed to be extracted from the fiery, burning fangs of the snakes, and hung up innocuous in that brazen serpent; so all the virulence and venom of sin, all that is dangerous and deadly in it, our Lord bids us believe is absorbed in His person and rendered harmless on the cross.
With this representation the language of Paul perfectly agrees. God, he tells us, made Christ to be sin for us. It is strong language; yet no language that fell short of this would satisfy the symbol. Christ was not merely made man, He was made sin for us. Had He merely become man, and thus become involved in our sufferings, the symbol of the serpent would scarcely have been a fair one. A better image of Him would in that case have been a poisoned Israelite. His choice of the symbol of the brazen serpent to represent Himself upon the cross justifies Pauls language, and shows us that He habitually thought of His own death as the death of sin.
Christ being lifted up, then, meant this, whatever else, that in His death sin was slain, its power to hurt ended. He being made sin for us, we are to argue that what we see done to Him is done to sin. Is He smitten, does He become accursed, does God deliver Him to death, is He at last slain and proved to be dead, so certainly dead that not a bone of Him need be broken? Then in this we are to read that sin is thus doomed by God, has been judged by Him, and was in the cross of Christ slain and put an end to-so utterly slain that there is left in it not any so faint a flicker or pulsation of life that a second blow need be given to prove it really dead.
When we strive to get a little closer to the reality and understand in what sense, and how, Christ represented sin on the cross, we recognise first of all that it was not by His being in any way personally tainted by sin. Indeed, had He Himself been in the faintest degree tainted by sin this would have prevented Him from representing sin on the cross. It was not an actual serpent Moses suspended, but a serpent of brass. It would have been easy to kill one of the snakes that were biting the people, and hang up its body. But it would have been useless. To exhibit one slain snake would only have suggested to the people how many were yet alive. Being itself a real snake, it could have no virtue as a symbol. Whereas the brazen serpent represented all snakes. In it each snake seemed to be represented. Similarly, it was not one out of a number of real sinners that was suspended on the cross, but it was one made in the likeness of sinful flesh. So that it was not the sins of one person which were condemned and put an end to there, but sin generally.
This was easily intelligible to those who saw the crucifixion. John the Baptist had pointed to Jesus as the Lamb of God that taketh away the sin of the world. How does a Lamb take away sin? Not by instruction, not by example, but by being sacrificed; by standing in the room of the sinner and suffering instead of him. And when Jesus, Himself without sin, hung upon the cross, those who knew His innocence perceived that it was as the Lamb of God He suffered, and that by His death they were delivered.
Another point of analogy between the lifting-up of the serpent and the lifting-up of the Son of Man on the cross is to be found in the circumstance that in each case the healing result is effected through a moral act on the part of the healed person. A look at the brazen serpent was all that was required. Less could not have been asked: more, in some cases, could not have been given. If deliverance from the pain and danger of the snake-bite had been all that God desired, He might have accomplished this without any concurrence on the part of the Israelites. But their present agony was the consequence of their unbelief, and distrust, and rebellion; and in order that the cure may be complete they must pass from distrust to faith, from alienation to confidence and attachment. This cannot be accomplished without their own concurrence. But this concurrence may be exercised and may be exhibited in connection with a small matter quite as decisively as in connection with what is difficult. To get a disobedient and stubborn child to say, I am sorry, or to do the smallest and easiest action, is quite as difficult, if it be a test of submission, as to get him to run a mile, or perform an hours task. So the mere uplifting of the eye to the brazen serpent was enough to show that the Israelite believed Gods word, and expected healing. It was in this look that the will of man met and accepted the will of God in the matter. It was by this look the pride which had led them to resist God and rely upon themselves was broken down; and in the momentary gaze at the remedy appointed by God the tormented Israelite showed his reliance upon God, his willingness to accept His help, his return to God.
It is by a similar act we receive healing from the cross of Christ. It is by an act which springs from a similar state of mind. Every one that believeth,-that is all that is required of any who would be healed of sin and its attendant miseries. It is a little and an easy thing in itself, but it indicates a great and difficult change of mind. It is so slight and easy an action that the dying can do it. The feeblest and most ignorant can turn in thought to Him who died upon the cross, and can, with the dying thief, say, Lord, remember me. All that is required is a sincere prayer to Christ for deliverance. But before anyone can so pray, he must hate the sin he has loved, and must be willing to submit to the God he has abandoned. And this is a great change; too difficult for many. Not all these Israelites were healed, though the cure was so accessible. There were those who were already insensible, torpid with the heavy poison that ran through their blood. There were those whose pride could not be broken, who would rather die than yield to God. There were those who could not endure the thought of a life in Gods service. And there are those now who, though they feel the sting of sin, and are convulsed and tormented by it, cannot bring themselves to seek help from Christ. There are those who do not believe Christ can deliver them; and there are those to whom deliverance weighted with obligation to God, and giving health to serve Him, seems equally repugnant with death itself. But where, there is a sincere desire for reconcilement with God, and for the holiness which maintains us in harmony with God, all that is needed is trust in Christ, the belief that God has appointed Him to be our Saviour, and the daily use of Him as our Saviour.
In proceeding to make a practical use of what our Lord here teaches, our first duty, plainly, is to look to Him for life. He is exhibited crucified-it is our part to trust in Him, to appropriate for our own use His saving power. We need it. We know something of the deadly nature of sin, and that with the first touch of its fang death enters our frame. We have found our lives poisoned by it. Nothing can well be a fitter picture of the havoc sin makes than this plague of serpents-the slender weapon sin uses, the slight external mark it leaves, but, within, the fevered blood, the fast dimming sight, the throbbing heart, the convulsed frame, the rigid muscles no longer answering to our will. Do we not find ourselves exposed to sin wherever we go? In the morning our eyes open on its vibrating fangs ready to dart upon us; as we go about our ordinary employments we have trodden on it and been bitten ere we are aware; in the evening, as we rest, our eye is attracted, and fascinated, and held by its charm. Sin is that from which we cannot escape, from which we are at no time, nor in any place, secure; from which, in point of fact, no one of us has escaped, and which in every case in which it has touched a man has brought death along with it. Death may not at once appear; it may appear at first only in the form of a gayer and intenser life; as, they tell us, there is one poison which causes men to leap and dance, and another which distorts the face of the dying with a hideous imitation of laughter. Is that not a diseased soul which has no vigour for righteous and self-sacrificing work; whose vision is so dim it sees no beauty in holiness?
Of this condition, faith in God through Christ is the true remedy. Return to God is the beginning of all healthy spiritual life. Faith means that all distrust, all resentment at what has happened in our life, all proud and all despondent thoughts, are laid aside. To believe that God is loving us tenderly and wisely, and to put ourselves unreservedly into His hand, is eternal life begun in the soul.
[10] In saying, Art thou the teacher of Israel, and knowest not these things? our Lord hints that it is bad enough for an ordinary Israelite to be so ignorant, but for a teacher how much worse. If the teacher is thus obtuse, what are the taught likely to be? Is this the state of matters I must confront? And in saying that the subjects of conversation were earthly (Joh_3:12) He meant that the necessity of regeneration or entrance into the kingdom of God was a matter open to observation and its occurrence a fact which might be tested here upon earth.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv3, 4, 5, 7, 8, 10, 11, 12, 13, 14, 16 3. Verily, verily, I say unto thee. This form…
3. Verily, verily, I say unto thee. This form of expression was often upon the lips of Jesus to give emphasis to an unusually solemn and weighty declaration. See Matt. 5:18. It occurs twenty-four times in John. Except a man be born again, he cannot see the kingdom of God. The term translated “again” is rendered “anew” in the Revision, which is better. It is the great doctrine, so fundamental in the Gospel, of Regeneration, a new Birth, being made a new creature, the same doctrine spoken of in chapter 1:12, 13. Nicodemus, like all Jews, supposed that all who were born as children of Abraham would, as Abraham's seed, be citizens of the kingdom, but Jesus shows him that no one can be a new creature in Christ Jesus unless he is born anew. We are born naturally into the kingdom of nature, to live the natural life; if we enter the kingdom of heaven, the kingdom of grace, it must be by a new birth. The doctrine that a man can bury his old sinful life, and begin a new one with the freshness of youthful hope, is foreshadowed in the Old Testament (Isa. 1:18; Jer. 31:33; Ezek. 11:19; 36:26), and taught in the New Testament (Rom. 6:8; 8:3; 12:2; 2 Cor. 5:17; Gal. 6:15, 16).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v16 Joh_3:16-21. These verses are confidently held by many to…
EXPLANATORY AND CRITICAL NOTES
Joh_3:16-21. These verses are confidently held by many to contain the reflections of the Evangelist, and not to be a continuation of our Lord’s discourse. But
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(1) there is not the slightest indication of a transition from Christ’s words to a disciple’s comments on them; and
(2) we cannot think that our Lord would have let Nicodemus depart without a distinct assertion that the Son of man was none other than the Son of God, as the Baptist declared Him to be; and without further instruction in the mystery of redemption. Nicodemus was, we may believe, now a humble learner, and that now our Lord’s discourse flowed on uninterruptedly. The discourse is not, we may affirm, reported in full. The Evangelist, directed by the Spirit, recorded what was of universal interest and importance; and perhaps also we have at the close a condensation of our Lord’s utterance. St. John did not profess to have recorded every word spoken by the Saviour, any more than all His actions (Joh_20:30; Joh_21:25; Act_20:35). God so loved, etc.—The love, and not the wrath of God, is the source of redemption for mankind. Gave His only begotten Son (2Co_9:15).—It was during this conversation most likely that John first heard this striking title (1Jn_4:9). Believeth upon (εἰς).—Implying the idea of assured trust in the Son as the all-merciful and almighty.
Joh_3:17. Condemn.—Better judge (κρίνειν). “It means originally to separate, and in the moral sense to separate good from evil. Passing from the act to the effect, it may mean to absolve; but as the usual effect of separation is to exclude the evil, the word has attached to itself frequently the idea of condemnation” (Watkins). Judgment is not the end of Christ’s coming, but salvation. That the world, etc.—How condemnatory of sectarian limitations of the power of Christ’s saving work!
Joh_3:18-19. But though Christ did not come to judge, the effect of His coming is judgment. And this judgment is not an arbitrary act. It is the result of men’s own choice. Those who remain in the bondage of sin shall taste the penalty of sin (Rom_6:23). This is their judgment. This judgment is made imperative by the entrance of light into the world. It was then evident that men loved darkness rather than light—darkness absolutely (σκότος) in contradistinction to light.
Joh_3:20-21. Here the explanation of this awful choice made by unrenewed humanity is given. He that doeth evil, etc.—Doeth (πράσσων), or practiseth, evil (φαῦλα), or bad actions. To see such actions for a moment in the light of eternal truth is to condemn them. Those who find pleasure in them therefore avoid the light. But he that doeth (ποιῶν) truth, etc.—ποιῶν “implies effective realisation—in good-doing the product remains” (Godet). “Right action is true thought realised” (Westcott). “Among mankind before Christ there mingle two kinds of men. With the appearance of Jesus their separation begins” (Lücke). And with this word of hope to Nicodemus—hope that he was of the number of those doing truth—the interview with him ends.
Joh_3:22. After, etc.—I.e. after the occurrences related from Joh_3:13 in the previous chapter. The land of Judæa means the country districts of Judæa. No further record of this work, in which our Lord must have increased the number of His followers, is given, as Jesus did not baptise personally, but through His disciples (Joh_4:2).
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_3:16-21
The blessedness to which the Spirit leads us through regeneration.—Faith in Christ, as St. John points out, is the means through which men attain to the new life (Joh_3:15). We must surrender ourselves and trust in Him for all. But faith also is “the gift of God.” Of ourselves alone we cannot attain it; for sin has darkened our spiritual vision and weakened our spiritual power. But faith is given by the Spirit (1Co_12:9). He transforms our nature—through Him it is born anew. The darkness is cleared away from our spiritual vision, and spiritual strength is given to those who have no might. And thus the spiritually renewed are led to rejoice in—
I. The unchanging divine love, which is revealed as the eternal spring of redemption.—
1. It was not from an unwilling God that mercy was won for perishing men. God Himself is fons et origo of all the mercy and goodness and love which have been showered on men, sinful as they were, through the long course of history.
2. Nay, more: when no man could “redeem his brother, or bring to God a ransom for him,” God sent His only-begotten Son, gave Him up to live and die for man’s salvation.
3. And the reception of and participation in this heavenly gift is assured to those who believe. And those who thus receive Christ and His salvation are led ever more joyfully to understand the mystery of the divine love—to realise “that God sent not His Son into the world to condemn the world, but that the world through Him might be saved” (Joh_3:17).
II. Those who are spiritually renewed rejoice in having escaped from the terrible judgment of unbelievers.—“He that believeth not is condemned already,” etc. (Joh_3:18-20)
1. Those who turn away in unbelief from God’s dear Son bring judgment upon themselves, and shut themselves out from the divine mercy in Christ. They reject Christ’s expiation of the offended divine law, and the means by which the new spiritual life is alone begotten in men; thus the final judgment will simply be a declaration of their self-condemnation. They will stand self-condemned before the Judge (Rev_6:16).
2. And, as a result of this rejection of Christ, the light of men, the unbelieving sink into ever deeper darkness, the heart becomes hardened, the dominion of evil is ever more firmly established. Evil becomes their good—they devour iniquity (Pro_19:28), wickedness is sweet in their mouths (Job_20:12). And because of this they hate the light, for it intrudes on their peace, and threatens to snatch their pleasure from them. But the end is certain; it is condemnation—eternal loss. Thus the Spirit brings before believers this terrible result of unbelief as a warning; and they are led thereby more fully and even tremblingly to rejoice in their salvation.
III. And, last, the blessedness of the new life is a cause of rejoicing.—
1. It is free from the fear of judgment; for over the believer the Eternal Judge Himself has cast the shield of His grace. “There is no condemnation to them who are in Christ Jesus,” etc. (Rom_8:1). The eternal judgment will be but the open manifestation of God’s love to His people; and in the judgments and trials that overtake them here they realise “not tokens of wrath, but of gracious chastisement.”
2. And in the life of faith men ever seek the light—desire ever more fully to know themselves, their weaknesses, their follies, their sinfulness; and to know Christ and the gospel of His grace, that those evils may, through the grace of His indwelling Spirit, be ever more eliminated. By the truth enlightened, they order their way and work to the honour of God, in all things seeking to adorn the doctrine of God their Saviour, and to demonstrate that the life they now live in the flesh they live by the faith of the Son of God, who loved them and gave Himself for them; they work out their own salvation with fear and trembling, knowing and acknowledging that it is God who works in them, etc. (Php_2:13), so that their “deeds may be made manifest that they are wrought in God.”
Joh_3:16-21. The office of the Holy Ghost.—This office has two sides: the Holy Ghost gathers together and separates—unites and divides.
I. He reveals the love of God.—
1. The object of this love: God loved the world.
2. The manner and kind of this love: God so loved the world that He gave His only begotten Song of Solomon 3. The condition of this love: whosoever believeth in Him.
4. The purpose of this love: God gives His Son that we may not perish, but that we may have eternal life. Not that He might judge the world; but that the world through Him might be saved.
II. He executes judgment.—
1. Through His continued pentecostal activity, in that He reveals the love of God in Christ to us poor sinful men, and to a lost world, and in that He shows the mighty so (οὕτω) of this love. He not only gathers the Church, but in so doing carries out a solemn judgment. It is a momentous fact that those who believe are not judged, whilst the unbelieving are judged already.
2. How is this judgment, this separation, effected? Attend first to the effect which the heart experiences in which the Holy Spirit witnesses to the love of God. Christ is the light which penetrates into the heart of man, and reveals the existing darkness. The man is dismayed, but he fears the struggle. He resolves to remain as he is. Thus arises the opposition to this apprehension by the Spirit. But because the Holy Spirit does not leave hold of the man who has been convicted, the opposition may gradually become hatred of the light that shines in on his darkness. The man then enters on the way of darkness, in which his deeds are evil, and does not come to the light, so that his works may not be detected, and lose their delight, etc.—Appuhn in J. L. Sommer’s “Evang. Per.”
Joh_3:16-21. The double office of the Holy Spirit.—He is:
I. A guide to the way of salvation, Joh_3:16-18; Joh_3:21.—
1. He holds up to our view the love of God in Christ.
2. He leads us to regard the Saviour as dear and beloved.
3. He enkindles faith in us.
4. He gives us assurance of life eternal.
5. He sanctifies and renews us.
He is further—
II. A judge of those who contemn the great salvation.—
1. He condemns the darkness of unbelief and those who love it.
2. He separates the unbelieving and carnally minded from the community of the faithful.
3. He represents to them their unbelief as the sole cause of their condemnation.—Dr. v. Biarowsky.
Joh_3:16. The love of God.—John is veritably the apostle of love. He alone of all the apostolic band seems to have been chosen to understand somewhat the deeps of this divine love, so that he might tell it to men. The spirit of inspiration chooses fitting instruments; and we must assume that by nature and grace St. John was best fitted to make known the gospel of eternal love. Here, for the first time, he opens for us in his Gospel this eternal spring. Its presence had been implied before, when the revelation of Christ was spoken of; but now it is clearly made known. Notice:—
I. The eternal spring of love.—
1. It is God Himself. He is the fountain of love. Many glorious things are spoken of God. His eternity, “the same yesterday,” etc.; His almighty power, so that He speaks and it is done, etc.; His omniscience, His wisdom, are all brought before us, and evoke our adoration and praise.
2. But this feature of His nature is pre-eminent. It is said God is the righteous One, holy One, etc. But it is not said, He is righteousness, etc. It is said He is love. This is the attribute that runs through and dominates all the others.
3. How comforting is this revelation of the divine love. How it has altered men’s ideas of God, and changed to them the face of the universe! How dark and terrible were men’s thoughts of the heavenly Father in times of old, when they offered children in sacrifice, etc.
4. Now how changed is the face of the universe! Jesus has told us of the Father’s care and love for the fowls of the air, the lilies of the field. And nature now is to the Christian everywhere vocal of love divine. History we read with new light in view of this glorious revelation. And especially in the history of His dealings with men it shines conspicuous; throwing its golden light over all. But further—
II. God first loved the world.—
1. It would have been long ere the world would have come to love Him. But “He first loved us,” and our love would never have blossomed in response to His had He not loved us.
2. And first, what does this imply in its fulness? It implies an eternity of love. In the Son whom He loved from eternity He loved His people. Thus all through the course of the world’s history, even when He seemed to be coming only in wrath, God has been coming in love to men.
3. And we live in times when the most amazing proof of that love has been bestowed. “He gave His only begotten Son,” etc. And in all the Church and history of the Church that divine love speaks in convincing tones—in that word of salvation preached, in those ordinances, the observance of which tends to the soul’s spiritual health, in those gifts of the Spirit given freely to them who believe, in those promises that draw us near to the throne of grace,—in all these the love of God is proclaimed to our wondering eyes.
4. How has that love cared for us and watched over us from infancy until now—not turned aside through waywardness, etc.! God first loved us!
III. Walk in the belief of His love and thus taste its joy.—I. Believe on Him who is the gift and revealer of God’s love. Then love will cast out fear.
2. Love will also strengthen to labour. When the sun rises man goes forth to his work, and when the sun of love in Christ shines on a man he becomes diligent for God. Fear for eternity has vanished, and he labours joyously in time.
3. He who believes in God’s love fears not the storms of temptation or trial. Are they not in God’s hands? Shall they not work together for good?
4. Those who abide in love abide in God and God in them. Thus they can “never perish.” Abiding in God’s love through Christ they are eternally safe—safe amid all the turmoil of time until the rest of the Father’s house is reached. This is heaven on earth, and therefore no condemnation.
Joh_3:17. No condemnation.—How great the truth revealed in those simple words—God sent His Son. Jesus Christ His Son came to earth sent by the Father in love to men. The end of His mission was salvation to our perishing race. This great truth is brought before us in two aspects.
I. No condemnation.—
1. His Son was sent not to condemn. Nay, His very name was a sign and symbol of safety, He was called Jesus—a Saviour.
2. The world lay justly under condemnation. It would have sufficiently vindicated the divine justice to have carried out a sentence of condemnation. And the history of all races and religions shows how conscious men were of being under condemnation,—how they feared that it would be carried into effect.
3. But God’s ways are not man’s ways. His love and pity for men found a way by which this condemnation might be averted.
4. “His tender mercies are over all His works.” This has been shown all down the history of the past. It is seen in His providential dealings with man. He has so ordered the course of nature that “seedtime and harvest, summer and winter,” etc. (Gen_8:22), have visited the earth, made it fruitful. He has sent men rain from heaven and fruitful seasons, etc. (Act_14:17). All this showed His loving care, and might have led men to expect that some further loving purpose lay behind.
5. This gracious purpose is seen in redemption, in His sending the Son—not to condemn the world. But there is a further side of this purpose of God, and that is—
II. Salvation.—
1. No condemnation might still have left us far from God. There was an actual purpose of blessing beyond and above this, in God sending His Son. It was, “that the world through Him might be saved.” God could have destroyed, condemned the world without sending the Son. But it was necessary in order to the world’s salvation that He should come.
2. He came to save His people from their sins. It was sin that lay at the basis of alienation and condemnation; and Jesus came not in wrath but in love, to save men from it, by taking away, in His own sufferings and death, the sins of the world.
3. How great was this salvation which He brought. Moses was privileged to lead Israel out of Egyptian bondage, and Joshua to lead the ransomed people into the Land of Promise. But the Son was sent to deliver the world from the bondage of sin, and bring unto all believers the promise of a heavenly inheritance.
4. God sent the Son for this great end. “He is the Author of eternal salvation unto all them that obey Him” (Heb_5:9).
5. And He alone could undertake this office; for He is Emmanuel, “God with us.” He is God with men—in all the fulness of the divine power. The Creator, the Preserver, etc., who took upon Him the form of a servant, but whose glory was manifest in the flesh. He is God for men. He was sent and came to stand in man’s room. He has authority and power to do so. Men died in Him unto sin. Through faith in Him they live. And He is God in men—in those who believe. “Christ in us the hope of glory.” Here is salvation. With Him in us and we in Him, how can we perish? Nay, a world shall be saved! The last shall not outnumber the saved. The purpose of God towards the world shall not fail (Act_3:20-21).
Lessons.—
1. Consider the greatness of God’s love in Christ! He might have destroyed the world, as at the flood, etc. But He chose the way of love, which meant the way of self-sacrifice and humiliation for the Song of Solomon 2. How shall they escape who neglect so great salvation? (Heb_2:3).
3. Let the divine love constrain us to faith and willing submission. Thus shall we best glorify His name by believing in Jesus.
Joh_3:20. Love not the darkness.—Sin is darkness. It leads to men turning away from the light, i.e. from God, as Adam and Eve hid themselves from God when they had fallen.
I. Sin in its nature is darkness.—
1. It is a denial of man’s dependence on God, and an attempt to cut the life loose from Him—“to be as gods.”
2. This ends in disobedience to the divine law, which is man’s light; and in turning away from the source of that light.
3. All ways that lead from God lead to darkness and death.
II. The results of sin lead to ever-increasing alienation and darkness.—
1. How terribly this has been brought out in the world’s history! “Darkness covered the earth, and gross darkness the people.” And men became so accustomed to this state that they loved darkness rather than light.
2. Indeed the entrance of light became a pain. There were still ways in which it could make itself felt, through conscience, through the shame which men often felt at sin; for God’s image, though broken, was not entirely destroyed. But this entrance of the light brought pain. It brought restriction to the lower nature, which had now gained the ascendency, and it showed how far men had fallen, to what height they must attain.
3. Thus they came to love darkness rather than light, and this was their condemnation. Not that they were sinful and in darkness, but because they clung to it even after the light had come. And thus Christ, who came to save, becomes in the nature of things their Judge (Joh_15:22-24).
III. The way of escape from the darkness of sin.—
1. “Awake, thou that sleepest,” etc. (Eph_5:14). The light has come.
2. Christ brings the true knowledge of God, of ourselves, and of the way of salvation.
3. The sun of righteousness has arisen, and with that rising the hope and promise of escape from the darkness of self and sin, to those who believe.
Joh_3:22-24. Our Lord’s ministry in rural Judea.—In Jerusalem our Lord came unto His own—the very centre of the Theocracy—and His own received Him not. He therefore turned His face again toward Galilee. But on the way He lingered in the rural parts of Judea with His disciples, attracting men to Him, and baptising, not personally, but through His disciples, those who believed on Him (Joh_4:1). Who those disciples were we cannot well determine. Peter was not there, it would seem; for although a disciple, he had in the meantime returned to his avocation (Mar_1:16-18). John the Evangelist was with Him, and perhaps one or two of the others already called. Probably, also, some who attached themselves to Him on this ministry. We notice:
I. The initiation of Christian baptism.—
1. By the command, in Mat_28:19, baptism was ordained as an universal possession for all people—a means of grace designed for all ages.
2. In reply to the question why Christ Himself did not baptise but through His disciples, the answer which seems most conclusive is that He desired that all His people should have the assurance that baptism by the hands of His disciples is to be accounted as His baptism.
II. The earnest activity of the Saviour.—
1. “Work while it is called to-day” was a prominent characteristic of His activity;
2. And in every place, at all times, He must needs be about His Father’s business—a happy example for all His true disciples never to neglect opportunities of proclaiming the truth of God.
III. The result of this activity.—
1. It seems to have been phenomenal—“the same baptiseth, and all men come to Him” (Joh_3:26). Disciples were gathered.
2. Here again to the babes—simple countryfolk—were revealed the things which were hid from the wise and prudent in Jerusalem.
HOMILETIC NOTES
Joh_3:16. The greatness of the divine love.—A well-known proverb is, Like draws to like. But here there is an immense dissimilarity.
1. Who is God? The Being of beings, the Almighty, the Light of lights.
2. What are you?—a shadow, a vapour. The greatness of faith.—
1. In faith God has chosen His people to blessedness from the beginning (2Th_2:13);
2. Through faith they can come by Christ’s blood to a throne of grace (Rom_3:25);
3. Through faith they come to God (Heb_11:7);
4. Through faith they have peace with God (Rom_5:1);
5. Through faith they receive forgiveness of sin (Act_10:43);
6. Through faith they are accounted righteous (Rom_4:5);
7. Through faith they overcome the world (1Jn_5:4);
8. The end of faith is the salvation of the soul (1Pe_1:9). Happy and blest are they who have believed. The greatness of this word.—Frederick of Denmark chose this verse as his “sleeping cup.” Receiving this great saying in faith he fell asleep in the Lord gently and blessedly. Monica, the mother of Augustine, used it as a heavenly pinion. Hearing it in the course of a sermon, she was so entranced that she began to cry out, “Avolemus, Avolemus!” (Let us soar upward). Abraham Buchholzer, a noted chronologist, held it before him as a shield against the temptations of the enemy. When, on a bed of sickness, he was oppressed with temptation he cried out without ceasing, Not lost, not lost! referring to this verse, “Whosoever believeth shall not perish.” Luther called this verse parva biblia (little Bible), because it contained in it the kernel of the whole of Scripture. And when it was repeated to him on his death-bed he said: “It is my favourite cordial.” Luther also wrote of this verse as follows: “This is one of the best and most glorious of evangels, and were well worth being written in golden letters, not on paper, but where it may be, on the heart; and well would it be if it were the subject of daily meditation in every Christian’s prayer, to strengthen faith, to awake the heart to supplication; for these are words that can turn sorrow into joy, and make the (spiritually) dead alive, if only the heart would steadfastly believe them.” We behold here the contents of evangelical doctrine and the paragon of consolation. If this saying alone is laid hold of truly by faith, it will enable a man in utmost peril to withstand all fiery darts, to be victorious in all temptations, and lay hold of life eternal. Do not shut yourself out; God does not desire that you should be shut out.—From J. J. Weigel.
ILLUSTRATIONS
Joh_3:16. The eternal love of God.—God has not waited for us to love Him; before all time, before we were endowed with life, He thought of us, and thought of doing us good. What He meditated in eternity He has performed in time. His beneficent hand has bestowed every variety of blessings upon us; neither our unfaithfulness nor our ingratitude has dried up the fountain of His goodness to us, or arrested the stream of His bounty. O thou eternal Love, that hast loved me when I could neither know nor acknowledge Thee! immeasurable love! that has made me what I am, that has given me all I possess, and that has yet promised me infinitely more! O love without interruption, without change, that all the bitter waters of my iniquities could not extinguish! Have I any heart, O my God, if I am not penetrated with gratitude and love for Thee?—Fenelon.
Joh_3:16. Shall not the love of God constrain us to love Him?—Are there yet amongst us those who have never felt the love of God as shown in the gift of His Son? Are there hearts which can warm to every benefactor but the greatest, throb kindly towards every friend but that One who died in man’s stead, and give their quick sensibilities to every tale of heroism and philanthropy but that which describes how “the Son of man came to seek and to save that which was lost”? Indeed we must fear that there are yet many whose affections are in full play towards all but God; many who, in the domestic circle and the intercourse of life, show themselves possessed of fervent affections and acute sensibilities, but who are yet utterly indifferent in regard to the things done “for us men and for our salvation.” What shall we say to such? You have not, but surely you must wish to have, a lively sense of the love shown towards you in redemption. Then, when you go hence, read, in one of the Gospels, the account of Jesus Christ’s sufferings and death; read it with prayer that God would take away the heart of stone and give the heart of flesh; and we shall still hope for you that you will know the gushings of a thankful spirit, and feel a thrill of gratitude at the announcement that God so loved you as to give His own Son to die in your stead.—Henry Melvill.
Joh_3:17. The victory of eternal love.—The result of all this is, that the suffering is efficacious—“He taketh away the sin of the world.” The blood of bulls and of goats could never take away sin, but this Man has offered up one sacrifice for sins for ever. “He taketh away;” it is not merely, “He bears the sin of the world.” He takes it away by taking it upon Him. Many an unconscious victim had shed its blood for the sin of the world, and yet the sin remained. Many a great heart had borne the sin of the world, and had broken under the weight, and still the sin remained. There had been many that palliated the sin of the world, and yet it remained. It is possible to disguise the sin of the world, to drive it under the surface, to cover it with a fair exterior, to make excuse for it, but that is not to take it away. It is possible to fight with separate sins of the world, and in some measure to master them, but as long as any sin remains the sin of the world has not been taken away. But Jesus came not to deal with the sins of the world, but with the sin of the world. In human nature strictness in one direction often compensates itself by laxity in another, and men dream that they have overcome sin when they have gained a victory in some isolated fragment of the world of moral duty. But to exchange one sin for another, as Samson the Nazarite did, is not redemption. Nor is the mere escaping from the penalty of sin redemption. Redemption means the removal of sin, not merely of the punishment of sin; and He who dealt with sin effectually by taking it away was Jesus Christ, and Jesus Christ alone. The sin of the world, not the sins. The victory of Christ was over sin as a unity, the whole corruption of human nature which finds expression in separate sins. The sin of the world is regarded as heaped up in one tremendous pile, and that pile laid upon the head of Christ. That was the load which He staggered under. Think of the sin of one life—the sin with which it is born, the sins of childhood, youth, manhood, age; the sins of broken vows, broken oaths, unfulfilled duties; and then multiply that one life by the numbers of all the world, and consider what a foe it was Christ came to reckon with, what a foe it was that He overcame in the body of His flesh through death.—Dr. W. Robertson Nicoll.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv8, 14, 16
John
WIND AND SPIRIT
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Joh 3:8.
Perhaps a gust of night wind swept round the chamber where Nicodemus sat listening to Jesus, and gave occasion for this condensed parable. But there is occasion sufficient for it in the word ‘Spirit,’ which, both in the language in which our Lord addressed the ruler of the Sanhedrim, and in that which John employed in recording the conversation, as in our own English, means both ‘spirit’ and ‘breath.’ This double signification of the word gives rise to the analogies in our text, and it also raises the question as to the precise meaning of the text. There are two alternatives, one adopted by our Authorised and Revised Version, and one which you will find relegated to the margin of the latter. We may either read ‘the wind bloweth’ or ‘the Spirit breathes.’ I must not be tempted here to enter into a discussion of the grounds upon which the one or the other of these two renderings may be preferred. Suffice it to say that I adhere to the rendering which lies before us, and find here a comparison between the salient characteristics of the physical fact and the operations of the Divine Spirit upon men’s spirits.
But then, there is another step to be taken. Our Lord has just been laying down the principle that like begets like, that flesh produces flesh, and spirit, spirit. And so, applying that principle, He says here, not as might be expected, ‘So is the work of the Divine Spirit in begetting new life in men,’ but ‘So is he that is born of the Spirit.’ There are three things brought into relation with one another: the physical fact; the operations of the Spirit of God, of which that physical fact in its various characteristics may be taken as a symbol; and the result of its operations in the new man who is made ‘after the image of Him that created him.’
It is to the last of these that I wish to turn. Here you have the ideal of the Christian life, considered as the product of the free Spirit of God, the picture of what all Christian people have the capacity of being, the obligation to be, and are, just in the measure in which that new life, which the Spirit of God bestows, is dominant in them and moulding their character. So I take these characteristics just as they arise.
I. Here you have the freedom of the new life.
‘The wind bloweth where it listeth.’ Of course, in these days of weather forecasts and hoisting cones, we know that the wind is subject to as rigid physical laws as any other phenomena. But Jesus Christ speaks here, as the Bible always speaks about Nature, from two points of view-one the popular, regarding the thing as it looks on the surface, and the other what I may call the poetico-devout-finding ‘sermons in stones, books in the running brooks,’ and hints of the spiritual world in all the phenomena of the natural. So, just as in spite of meteorological science, there has passed into common speech the proverbial simile ‘as free as the wind,’ so Jesus Christ says here, ‘The wind bloweth where it listeth, . . . so is every one that is born of the Spirit.’ He passes by the intermediate link, the Spirit that is the parent of the life, and deals with the resulting life and declares that it is self-impelled and self-directed. Is that a characteristic to be desired or admired? Is doing as we list precisely the description of the noblest life? It is the description of the purely animal one. It is the description of an entirely ignoble and base one. It may become the description of an atrociously criminal one. But we do not generally think that a man that says ‘Thus I will; thus I command; let the fact that I will it stand in the place of all reason,’ is speaking from a lofty point of view.
But there are two sorts of ‘listing.’ There is the listing which is the yielding to the mob of ignoble passions and clamant desires of the animal nature within us, and there is the ‘listing’ which is obeying the impulses of a higher will, that has been blended with ours. And there you come to the secret of true freedom, which does not consist in doing as I like, but in liking to do as God wishes me to do. When our Lord says ‘where it listeth,’ He implies that a change has passed over a man, when that new life is born within him, whereby the law, the known will of God, is written upon his heart, and, inscribed on these fleshly tables, becomes no longer an iron force external to him, but a vital impulse within him. That is freedom, to have my better will absolutely conterminous and coincident with the will of God, so far as I know it. Just as a man is not imprisoned by limits beyond which he has no desire to go, so freedom, and elevation, and nobility come by obeying, not the commands of an external authority, but the impulse of an inward life.
‘Ye have not received the spirit of bondage,’ because God hath given us the Spirit of power, and of love, and of self-control, which keeps down that base and inferior ‘listing,’ and elevates the higher and the nobler one, ‘Where the Spirit of the Lord is, there is liberty,’ because duty has become delight, and there is no desire in the new and higher nature for anything except that which God enjoins. The true freedom is when, by the direction of our will, we change ‘must’ into ‘I delight to do Thy will.’ So we are set free from the bondage and burden of a law that is external, and is not loved, and are brought into the liberty of, for dear love’s sake, doing the will of the beloved.
‘Myself shall to my darling be
Both law and impulse,’
says one of the poets about a far inferior matter. It is true in reference to the Christian life, and the ‘liberty wherewith Christ hath made us free,’
But, then, in order freely to understand the sweep and the greatness of this perfect law of liberty, we must remember that the new life is implanted in us precisely in order that we may suppress, and, if need be, cast out and exorcise, that lower ‘listing,’ of which I have said that it is always ignoble and sometimes animal. For this freedom will bring with it the necessity for continual warfare against all that would limit and restrain it-namely, the passions and desires and inclinations of our baser or nobler, but godless, self. These are, as it were, deposed by the entrance of the new life. But it is a dangerous thing to keep dethroned and discrowned tyrants alive, and the best thing is to behead them, as well as to cast them from their throne. ‘If ye, through the Spirit, do put to death the deeds’ and inclinations and wills ‘of the flesh, ye shall live’; and if you do not, they will live and will kill you. So the freedom of the new life is a militant freedom, and we have to fight to maintain it. As Burke said about the political realm, ‘the price of liberty is eternal vigilance,’ so we say about the new life of the Christian man-he is free only on condition that he keeps well under hatches the old tyrants, who are ever plotting and struggling to have dominion once again.
Still further, whilst this new life makes us free from the harshness of a law that can only proclaim duty, and also makes us free from our own baser selves, it makes us free from all human authority. The true foundation of the Christian democracy is that each individual soul has direct and immediate access to, and direct and real possession of, God, in his spirit and life. Therefore, in the measure in which we draw into ourselves the new life and the Spirit of God shall we be independent of men round us, and be able to say, ‘With me it is a very small matter to be judged of you or of man’s judgment.’ That new life ought to make men original, in the deep and true sense of the word, as drawing their conceptions of duty and their methods of life, not at second hand from other men, but straight from God Himself. If the Christian Church was fuller of that divine life than it is, it would be fuller of all varieties of Christian beauty and excellence, and all these would be the work of ‘that one and the selfsame Spirit dividing to every man severally as He will.’ If this congregation were indeed filled with the new life, there would be an exuberance of power, and a harmonious diversity of characteristics about it, and a burning up of the conventionalities of Christian profession such as we do not dream of to-day. ‘The wind bloweth where it listeth.’
II. Here we have this new life in its manifestation.
‘Thou hearest the sound,’ or, as the Word might literally be rendered, the ‘voice thereof,’ from the little whisper among the young soft leaves of the opening beeches in our woods to-day, up to the typhoon that spreads devastation over leagues of tropical ocean. That voice, now a murmur, now a roar, is the only manifestation of the unseen force that sweeps around us. And if you are a Christian man or woman your new life should be thus perceptible to others, in a variety of ways, no doubt, and in many degrees of force. You cannot show its roots; you are bound to show its fruits. You cannot lay bare your spirits, and say to the world, ‘Look! there is the presence of a divine germ in me,’ but you can go about amongst men, and witness to the possession of it by the life that you live. There are a great many Christian people from whom, if you were to listen ever so intently, you would not hear a sough or a ripple. There is a dead calm; the ‘rushing mighty wind’ has died down; and there is nothing but a greasy swell upon the windless ocean. ‘The wind bloweth,’ and the ‘sound’ is heard. The wind ceases, and there is a hideous silence. And that is the condition of many a man and woman that has a name to live and is dead. Does anybody hear the whisper of that breath in your life, Christian man? It is not for me to answer the question; it is for you to ask it and answer it for yourselves.
And Christians should be in the world, as the very breath of life amidst stagnation. When the Christian Church first sprung into being it did come into that corrupt, pestilential march of ancient heathenism with healing on its wings, and like fresh air from the pure hills into some fever-stricken district. Wherever there has been a new outburst, in the experience of individuals and of churches, of that divine life, there has come, and the world has felt that there has come, a new force that breathes over the dry bones, and they live. Alas, alas! that so frequently the professing Christian Church has ceased to discharge its plain function, to breathe on the slain that they may live.
They are curing, or say they are curing, consumption nowadays, by taking the patient and keeping him in the open air, and letting the wind of heaven blow freely about him. That, and not shutting people in warm chambers, and coddling them with the prescriptions of social and political reformation, that is the cure for the world’s diseases. Wherever the new life is vigorous in men, men will hear the sound thereof, and recognise that it comes from heaven.
III. Lastly, here we have the new life in its double secret.
I have been saying that it has a means of manifestation which all Christian people are bound to exemplify. But our Lord draws a broad distinction between that which can be manifested and that which cannot. As I said, you can show the leaves and the fruits; the roots are covered. ‘Thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth.’
The origin of that new life is ‘hid with Christ in God.’ And so, since we are not dependent upon external things for the communication of the life, we should not be dependent upon them for its continuation and its nourishment, and we should realise that, if we are Christians, we are living in two regions, and, though as regards the surface life we belong to the things of time, as regards the deepest life, we belong to eternity. All the surface springs may run dry. What then? As long as there is a deep-seated fountain that comes welling up, the fields will be green, and we may laugh at famine and drought. If it be true that ‘our lives are hid with Christ in God,’ then it ought to be true that the nourishments, as well as the direction and impulse of them, are drawn from Him, and that we seek not so much for the abundance of the things that minister to the external as for the fulness of those that sustain the inward, the true life, the life of Christ in the soul.
The world does not know where that Christian life comes from. If you are a Christian, you ought to bear in your character a certain indefinable something that will suggest to the people round you that the secret power of your life is other than the power which moulds theirs. You may be naturalised, and you may speak fairly well the language of the country in which you are a sojourner, but there ought to be something in your accent which tells where you come from, and betrays the foreigner. We ought to move amongst men, having about us that which cannot be explained by what is enough to explain their lives. A Christian life should be the manifestation to the world of the supernatural.
They ‘know not whence it cometh nor whither it goeth.’ No; that new life in its feeblest infancy, and before it speaks, if I may so say, is, by its very existence, a prophet, and declares that there must be, beyond this ‘bank and shoal of time,’ a region to which it is native, and in which it may grow to maturity. You will find in your greenhouses exotics that stand there, after all your pains and coals, stunted, and seeming to sigh for the tropical heat which is their home. The earnest of our inheritance, the first-fruits of the Spirit, the Christian life which originated in, and is sustained by, the flowing of the divine life into us, demands that, somehow or other, the stunted plant should be lifted and removed into that ‘higher house where these are planted’-and what shall be the spread of its branches, and the lustre of its leaves, and what the gorgeousness of its blossoms, and what the perennial sweetness of its fruits then and there, ‘it doth not yet appear.’
They ‘know not whither it goeth.’ And even those who themselves possess it know not, nor shall know, through the ages of a progressive approximation to the ever-approached and never-attained perfection. ‘This spake He of the Holy Ghost, which they that believe on Him should receive.’ Trust Christ, and ‘the law of the Spirit of Life in Christ Jesus shall make you free from the law of sin and death.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3, 10, 13, 16 born again
born again
Regeneration:
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(1) The necessity of the new birth grows out of the incapacity of the natural man to "see" or "enter into" the kingdom of God. However gifted, moral, or refined, the natural man is absolutely blind to spiritual truth, and impotent to enter the kingdom; for he can neither obey, understand, nor please God Joh 3:3; Joh 3:5; Joh 3:6; Psa 51:5; Jer 17:9; Mar 7:21-23; 1Co 2:14; Rom 8:7; Rom 8:8; Eph 2:3 (See Scofield "Mat 6:33").
(2) The new birth is not a reformation of the old nature (See Scofield "Rom 6:6") but a creative act of the holy Spirit Joh 3:5; Joh 1:12; Joh 1:13; 2Co 5:17; Eph 2:10; Eph 4:24.
(3) The condition of the new birth is faith in Christ crucified Joh 3:14; Joh 3:15; Joh 1:12; Joh 1:13; Gal 3:24
(4) Through the new birth the believer becomes a partaker of the divine nature and of the life of Christ Himself Gal 2:20; Eph 2:10; Eph 4:24; Col 1:27; 1Pe 1:23-25; 2Pe 1:4; 1Jn 5:10-12
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv4, 9, 14 The mode of regeneration:
The mode of regeneration:
v. 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?
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v. 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.
v. 6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
v. 7. Marvel not that I said unto thee, Ye must be born again.
v. 8. The wind bloweth where it listed, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is everyone that is born of the Spirit.
The statement of Jesus, simple as it was, was at the same time so thoroughly at variance with the commonly accepted idea as to the way of getting to heaven that it almost took the Pharisee’s breath. His question revivals his utter inability to grasp the idea of the Lord to its full extent. He knew, of course, that a physical rebirth was impossible. He understood that Christ’s reference was to a spiritual transformation. But just such a change in the field of morality seemed to him impossible, verging on the ridiculous, preposterous. How can a person, especially one of advanced years, deny the habits and customs of years? If that is to be done, then every person must really begin his life all over again, just as he came into the world. The very suggestion is unthinkable from the standpoint of reason, just as the idea of conversion, of regeneration, is preposterous in the opinion of the average self-righteous person. And therefore Jesus explains, once more with solemn emphasis, that the rebirth out of water and Spirit is absolutely essential, it is a prime prerequisite, for the entering into the kingdom of heaven. Spiritual regeneration by Baptism, through which the Spirit of God is given, is unavoidably necessary. Baptism is the means by which the Holy Spirit works regeneration, the new birth. Conversion is therefore in no way the work of man, but it is the work of God the Holy Ghost. To be born again or anew is to be born out of the Spirit, to receive from Him a new heart, a new mind, a new will. To gain this object, God uses Baptism as one of His instruments. This Sacrament actually works and gives new life; the water is not merely a symbol, but an actual means, through the power of the Word, in working salvation. But one that has been converted in this way, and has thus become a partaker of the grace of God, thereby enters into the kingdom of heaven, into the invisible Church; for the kingdom of God and the kingdom, of heaven are identical. That this demand of an absolute regeneration is well founded is proved by the fact that all men, as they are born into the world, are flesh; theirs is a sinful, corrupted nature, alienated from God, hostile to God. The carnal-mindedness of natural man is enmity toward God. It is an irreconcilable contrast: all men carnally born, from carnal parents, by nature flesh and filled with the same sinful affections as the parents in their nature, and, on the other hand, that which comes into existence by the creative work of the Spirit in conversion, the new man, filled with divine life, with divine power from above, through the working of the Spirit. He that is born of the Spirit has the Spirit’s manner; his heart, mind, and will are directed to God and to that which pertains to God; such a one, and he only, is fit for the kingdom of God; he alone can receive the kingdom of God with its heavenly gifts and blessings. It should therefore not be a cause for wonder that a new birth is required for entrance into the spiritual kingdom. To natural man, indeed, it is a marvel, something that he can never fathom and understand, in just what way the Spirit of God works. But this indispensable requirement. stands for all those that are born of the flesh: they must be born anew. No amount of quibbling and arguing will change that fact. The Lord tries to make His meaning clear by an example, by a phenomenon in nature. There is the wind: it blows where it chooses; it comes, it goes,—and sound as a physical concept is well known,—but the beginning and end, the why and wherefore of the laws of nature are unknown, just as it is impossible for mere man to understand creative power. The blowing of the wind is done in absolute independence of any man’s will; no one can govern and fix its direction. And just so it is with the working of the Spirit of God: the process of regeneration cannot be ascertained by the application of the senses; that is a mystery of God. Only the results are apparent, and they are often of a nature to make us marvel. The regenerated person shows an entirely different manner than before his conversion. What he shunned before he now seeks; and what he sought and loved before he now hates. He is anew, a different person, all by the power of the Spirit. "As the wind is free, not bound to any place, person, or time, so also the Holy Ghost. Just as the wind moves, drives, comforts, and penetrates everything, so it is also with the working of the Holy Ghost. " Note: The Holy Ghost does His work how and when He wishes to; He does His work in His own peculiar way. But we men are bound by the external means which He has given us: we must use His Word and Sacrament to obtain the gifts of His grace.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 7, 9, 12, 14, 16 Connecting Statement:
Connecting Statement:
Jesus and Nicodemus continue talking.
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Truly, truly
See how you translated this in John 1:51.
born again
"born from above" or "born of God"
kingdom of God
The word "kingdom" is a metaphor for the rule of God. AT: "place where God rules" (See: Metaphor)
How can a man be born when he is old?
Nicodemus uses this question to emphasize that this cannot happen. AT: "A man certainly cannot be born again when he is old!" (See: Rhetorical Question)
He cannot enter a second time into his mother's womb and be born, can he?
Nicodemus also uses this question to emphasize his belief that a second birth is impossible. "Certainly, he cannot enter a second time into his mother's womb! (See: Rhetorical Question)
a second time
"again" or "twice"
womb
the part of a woman's body where a baby grows
translationWords
kingdom of God
born again
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5, 8, 13, 14, 16 3:3 born again: Or born from above. John’s expression…
3:3 born again: Or born from above. John’s expression “from above” (3:31; 19:11) means “from God.” To experience spiritual rebirth, a person must be completely renewed through God’s power. • Nicodemus interpreted Jesus’ words physically; he demonstrated that those in darkness, who do not have spiritual rebirth, cannot understand Jesus or other “heavenly things” (3:12). Jesus sometimes used ironic misunderstanding as a teaching strategy.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.