1. This was a man of the Pharisees, bred to learning, a scholar.
2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem.
2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem.
2 The same came to Jesus by night, and said unto Him, Rabbi, we know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with him.
Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found Him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult Him.
He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man;
Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for He would rule with reason, not with rigor, by the power of truth, not of the sword.
He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man;
Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for He would rule with reason, not with rigor, by the power of truth, not of the sword.
--The world lay in ignorance and mistake;
--the Jewish teachers were corrupt, and caused them to err:
--It is time for the Lord to work.
(2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it.
(3.) The ground of this assurance: No man can do those miracles that Thou doest, except God be with him. Here,
--We are assured of the truth of Christ's miracles, and that they were not counterfeit.
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.
There must be a new birth because a new name is absolutely necessary for the discernment of spiritual things. The natural man cannot comprehend spiritual things, they must be spiritually discerned. The new birth is therefore necessary that we may have a spirit within us which can see or understand the kingdom of God; but until a man is born again, “he cannot see the kingdom of God.”
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?
How can a man be born when he is old? - It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive that, like the rest of the Jews, and like multitudes of Christians, he rested in the letter, without paying proper attention to the spirit:
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.
Of water and of the Spirit - To the baptism of water a man was admitted when he became a proselyte to the Jewish religion; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law.
18 He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
He that believeth on him is not condemned - Is acquitted, is justified before God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and His gospel; they set God so much at defiance that they desire not the knowledge of His ways, Job 21:14.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.He that practiseth the truth (that is, true religion) cometh to the light - So even Nicodemus, afterward did. Are wrought in God - That is, in the light, power, and love of God.
How can a man be born when he is old? - It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive that, like the rest of the Jews, and like multitudes of Christians, he rested in the letter, without paying proper attention to the spirit:
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.
Of water and of the Spirit - To the baptism of water a man was admitted when he became a proselyte to the Jewish religion; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law.
But the water which was used on the occasion was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin: now, as by that water the body was washed, cleansed, and refreshed, so, by the influences of the Holy Spirit, the soul was to be purified from its defilement, and strengthened to walk in the way of truth and holiness.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus. Can a man enter the second time into his mother's womb and be born?
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus. Can a man enter the second time into his mother's womb and be born?
Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the soul have retrieved the dominion they ought to have over the flesh.
7 Marvel not that I said unto thee, Ye must be born again.
He undergoes a mysterious change, he becomes a new man, he enters into a new life which others cannot comprehend; Ye must be born again - To be born again, is to be inwardly changed from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world.
8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
The wind bloweth - Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions - we hear its sound, perceive its operation in the motion of the trees, etc., and feel it on ourselves - but we cannot discern the air itself; we only know that it exists by the effects which it produces:
9 Nicodemus answered and said unto Him, How can these things be?
How can these things be? - Our Lord had very plainly told him how these things could be, and illustrated the new birth by one of the most proper similes that could be chosen; but so intent was this great man an making every thing submit to the testimony of his senses that he appears unwilling to believe any thing, unless he can comprehend it. This is the case with many - they profess to believe because they comprehend; but they are impostors who speak thus: there is not a man in the universe that can fully comprehend one operation, either of God or his instrument nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith.
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
The reproof which Christ gave him for his dullness and ignorance: Art thou a master in Israel, Didaskalos - a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?
7 Marvel not that I said unto thee, Ye must be born again.
He undergoes a mysterious change, he becomes a new man, he enters into a new life which others cannot comprehend; Ye must be born again - To be born again, is to be inwardly changed from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world.
8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
The wind bloweth - Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions - we hear its sound, perceive its operation in the motion of the trees, etc., and feel it on ourselves - but we cannot discern the air itself; we only know that it exists by the effects which it produces:
9 Nicodemus answered and said unto Him, How can these things be?
How can these things be? - Our Lord had very plainly told him how these things could be, and illustrated the new birth by one of the most proper similes that could be chosen; but so intent was this great man an making every thing submit to the testimony of his senses that he appears unwilling to believe any thing, unless he can comprehend it. This is the case with many - they profess to believe because they comprehend; but they are impostors who speak thus: there is not a man in the universe that can fully comprehend one operation, either of God or his instrument nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith.
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
The reproof which Christ gave him for his dullness and ignorance: Art thou a master in Israel, Didaskalos - a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?
This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskillful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life.
11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
Ye receive not our witness - It was deemed criminal among the Jews to question or depart from the authority of their teachers. Nicodemus grants that our Lord is a teacher come from God, and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah's kingdom.
12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place?
13 And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.
These are divine and heavenly things indeed.
11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
Ye receive not our witness - It was deemed criminal among the Jews to question or depart from the authority of their teachers. Nicodemus grants that our Lord is a teacher come from God, and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah's kingdom.
12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place?
13 And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.
These are divine and heavenly things indeed.
We have here an intimation of Christ's two distinct natures in one person:
*His divine nature, in which He came down from heaven;
*His human nature, in which He is the Son of man;
--and that union of those two,
in that while He is the Son of man yet He is in heaven.
He gives them a proof of his ability to speak to them heavenly things, and to lead them into the kingdom of heaven, by telling them, (1.) That He came down from heaven. (2.) That He is the Son of man, that Son of man spoken of by Daniel (Daniel 7:13), by which the Jews always understand to be meant the Messiah.
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
As Moses lifted up - He shows the reason why He descended from heaven, that He might be lifted up, i.e. crucified, for the salvation of man... as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Numbers 21:9, was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness.
15 That whosoever believeth in Him should not perish, but have eternal life.
The great gospel mystery revealed: God so loved the world that He gave His only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son.
16 For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.
Yea, and this was the very design of God's love in sending Him into the world.
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
As Moses lifted up - He shows the reason why He descended from heaven, that He might be lifted up, i.e. crucified, for the salvation of man... as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Numbers 21:9, was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness.
15 That whosoever believeth in Him should not perish, but have eternal life.
The great gospel mystery revealed: God so loved the world that He gave His only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son.
16 For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.
Yea, and this was the very design of God's love in sending Him into the world.
Whosoever believeth on Him - With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end.
God so loved the world - That is, all men under heaven; even those that despise His love.
They point out also the two grand operations of grace, by which the salvation of man is effected.
1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition.
2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory.
They point out also the two grand operations of grace, by which the salvation of man is effected.
1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition.
2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory.
17 For God sent not His Son into the world to condemn the world; but that the world through Him might be saved.
For God sent not, etc. - It was the opinion of the Jews that the Gentiles, whom they often term the world, עלמה olmah, and אומות העולם omoth haolam, nations of the world, were to be destroyed in the days of the Messiah.
For God sent not, etc. - It was the opinion of the Jews that the Gentiles, whom they often term the world, עלמה olmah, and אומות העולם omoth haolam, nations of the world, were to be destroyed in the days of the Messiah.
Christ corrects this false opinion;
and teaches here a contrary doctrine.
18 He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
He that believeth on him is not condemned - Is acquitted, is justified before God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
This is the condemnation -
That is, this is the reason why any shall be found finally to perish, --not that they came into the world with a perverted and corrupt nature, which is true;
-nor that they lived many years in the practice of sin,
which is also true;
-but because they refused to receive the salvation
which God sent to them.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and His gospel; they set God so much at defiance that they desire not the knowledge of His ways, Job 21:14.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
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