BORN AGAIN ! What does that Mean? BORN AGAIN ! What does that Mean?
John 3 - SUMMARY.--The Ruler Seeking Jesus by Night. The Necessity of a New Birth. The Birth of Water and of the Spirit.
(Joh 3:1) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
(PNT) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. Nicodemus is named three times by John, and not elsewhere; here; in Joh_7:50-51, where he protests against condemning Jesus unheard; and in Joh_19:38-39, where he aids Joseph of Arimathæa in the burial of Jesus. He was a Pharisee, a member of the Sanhedrim (a ruler), and a rabbi (Joh_3:10).
(Joh 3:2) 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.
(PNT) The same came to Jesus by night. He probably chose the night in order to escape observation. He did not dare encounter the hostility of the priests, filled with rage over the cleansing of the temple, and yet he wished to know more of one whom he believed to be sent from God.
Rabbi, we know that thou art a teacher come from God. Nicodemus confesses, not only his belief, but that of his fellow Pharisees and rulers. The miracles of Jesus convinced them, even if they would not admit it, that he was a teacher sent from God. He came for information, and Jesus recognized it in what follows.
(Joh 3:3) 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.
(PNT) 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 Mat_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 Joh_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; Eze_11:19; Eze_36:26), and taught in the New Testament (Rom_6:8; Rom_8:3; Rom_12:2; 2Co_5:17; Gal_6:15-16).
(Joh 3:4) 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?
(PNT) How can a man be born again when he is old? The question of Nicodemus indicates his surprise, skepticism and misapprehension of what Jesus meant.
(Joh 3:5) 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.
(PNT) Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Jesus does not reply directly to the question of Nicodemus, but proceeds to give a more explicit statement concerning the new birth. One must be born of water and of the Spirit. Whatever this may mean, it will be admitted by all (1) that no one is a member of the kingdom of God until he is born again; (2) that the Savior declares the impossibility of one entering who is not born of water and of the Spirit. All agree that the birth of the Spirit refers to the inward, or spiritual change that takes place, and all candid authorities agree that born of water refers to baptism. So Alford, Wesley, Abbott, Whitby, Olshausen, Tholuck, Prof. Wm. Milligan, the Episcopal Prayer Book, the Westminister Confession, the M. E. Discipline, and M. E. Doctrinal Tracts, and also the writers of the early Church all declare. Alford says: "All attempts to get rid of this have sprung from doctrinal prejudices." Abbott says: "We are to understand Christ as he expected his auditor to understand him. John the Baptist baptized both Jew and Gentile as a sign of purification by repentance from past sins. Nicodemus would then have certainly understood by the expression, 'born of water,' a reference to this rite of baptism."
(Joh 3:6) That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
(Joh 3:7) Marvel not that I said unto thee, Ye must be born again.
(PNT) Marvel not that I said unto thee, Ye must be born again. The necessity is implied in the word kingdom. No one born a citizen of England can become a citizen of the United States without complying with our naturalization laws. The kingdom of God has its naturalization laws, and there is no other way of entrance than to be born of water and of the Spirit. We may not understand all the mysteries of the new birth, any more than we do those of the natural birth, but we can understand what has to be done and what is necessary. Two things are needful: the spirit must be renewed; we must be baptized.
(Joh 3:8) 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.
(PNT) 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. Most commentators have held that this means: "As the wind moves mysteriously, so does the Spirit, and it breathes upon whom it will, effecting the inward change called the birth of the Spirit arbitrarily." This view I believe due to a wrong translation, sanctioned, not by Greek, but by current theology. Let it be noted that: (1) Exactly the same Greek term is rendered "wind" and "Spirit" in this verse. It is a violation of all law that the same word should experience so radical a change of meaning in the same sentence. (2) That the word (pneuma) is not translated "wind" elsewhere, although it occurs scores of times in the New Testament, but is always rendered "Spirit." (3) Another word in the Greek, anemos, is usually used to represent "wind." (4) The erroneous idea creates a confusion of figures. It makes Christ to say: "The wind bloweth where it listeth; so is (not the Spirit, but) every one born of the Spirit." It affirms of him who is born just what is affirmed of the wind, a thing the Savior never did. These facts are sufficient to show that the rendering "wind" is wrong. All we have to do is to translate pneuma here, as is done in the latter part of the verse and elsewhere in the New Testament. The verse then reads: "The Spirit (pneuma) breathes where it pleases and thou hearest the voice thereof, but canst not tell whence it comes nor whither it goes. So (by hearing its voice) is every one born of the Spirit" (pneuma). The meaning is: The Spirit breathes where it wills and you recognize its manifestation by its voice; by the words spoken by men of God as the Holy Spirit gives them utterance. You cannot tell whence the Spirit comes to whither it goes, but you can hear its voice when it does come. So, by hearing the voice of the Spirit, is every one born of the Spirit. He who receives by faith the communications of the Spirit is born of the Spirit. The birth of the Spirit is not the same thing as the gift of the Spirit. To those who are born of the Spirit is given. "Because ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father" (Gal_4:6). Hence, in harmony with the above view, Peter says, "Being born again, not by corruptible seed, but incorruptible, through the word of God, which liveth and abideth forever."
(Joh 3:9) Nicodemus answered and said unto him, How can these things be?
(Joh 3:10) Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
(PNT) Art thou a master of Israel, and knowest not these things? The question implies that Nicodemus was one of the doctors of the law. These made very arrogant claims of superior knowledge.
(Joh 3:11) Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
(PNT) We speak that we do know . . . ye receive not our witness. "Ye" includes Nicodemus and all Jews who failed to confess him; "we" includes himself and those who should testify of him by the Spirit.
(Joh 3:12) If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
(PNT) If I have told you earthly things, and ye believe not. He had spoken of the things that belonged to the kingdom of God on earth, of the new birth. If Nicodemus could not understand and believe this, how would he receive testimony concerning the heavenly kingdom, God, and eternal glory?
(Joh 3:13) And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
(PNT) And no man hath ascended up to heaven, but he that came down . . . the Son of man which is in heaven. This implies: (1) That he existed before he appeared on earth. (2) That heaven was his true abode. (3) That, on earth, his spirit was in communication with heaven.
(Joh 3:14) And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
(Joh 3:15) That whosoever believeth in him should not perish, but have eternal life.
(PNT) As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. The reference is to Num_21:4-9. As the bitten Israelites were healed by looking upon the brazen serpent lifted on high, so the world in sin is saved by looking to Jesus lifted up upon the cross.
(Joh 3:16) 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.
(Joh 3:17) For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
(PNT) For God so loved the world, that he gave his only begotten Son, etc. There is no sweeter verse in the Bible. It declares: (1) That God is love. (2) That he loved the world instead of hating it. (3) That he so loved that he gave his Son. The Son did not come to appease the Father's wrath, but the Father sent him because he loved so well. (4) That he came to keep men from perishing.
(Joh 3:18) 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.
(PNT) He that believeth on him is not condemned. "He that believeth and is baptized shall be saved." Faith in Christ is essential to salvation, because it is the power that leads to obedience to him.
Is condemned already. "He that believeth not shall be damned." The unbeliever condemns himself. He is lost and refuses to be saved by Christ.
(Joh 3:19) And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
(Joh 3:20) For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
(PNT) This is the condemnation. That men refuse the light. Usually it is not evidence, but an honest heart and a sincere desire for truth, that are needed in order to faith. All kinds of evil doers hate the light.
(Joh 3:21) But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
(PNT) He that doeth truth. Truth has to be lived. He who lives it, lives an honest life sincerely desiring light, will come to the light.
Mathew Henry's Commentary
John 3 - Christ's discourse with Nicodemus. (1-21)
Joh 3:1-21- Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, Joh_1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the "HE THAT IS," and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Num_21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, "Depart from me, I know you not, ye workers of iniquity?"
Copyright (c)2007 Church In The Wind & OurChurch.com
John 3 - SUMMARY.--The Ruler Seeking Jesus by Night. The Necessity of a New Birth. The Birth of Water and of the Spirit.
(Joh 3:1) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
(PNT) There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. Nicodemus is named three times by John, and not elsewhere; here; in Joh_7:50-51, where he protests against condemning Jesus unheard; and in Joh_19:38-39, where he aids Joseph of Arimathæa in the burial of Jesus. He was a Pharisee, a member of the Sanhedrim (a ruler), and a rabbi (Joh_3:10).
(Joh 3:2) 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.
(PNT) The same came to Jesus by night. He probably chose the night in order to escape observation. He did not dare encounter the hostility of the priests, filled with rage over the cleansing of the temple, and yet he wished to know more of one whom he believed to be sent from God.
Rabbi, we know that thou art a teacher come from God. Nicodemus confesses, not only his belief, but that of his fellow Pharisees and rulers. The miracles of Jesus convinced them, even if they would not admit it, that he was a teacher sent from God. He came for information, and Jesus recognized it in what follows.
(Joh 3:3) 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.
(PNT) 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 Mat_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 Joh_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; Eze_11:19; Eze_36:26), and taught in the New Testament (Rom_6:8; Rom_8:3; Rom_12:2; 2Co_5:17; Gal_6:15-16).
(Joh 3:4) 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?
(PNT) How can a man be born again when he is old? The question of Nicodemus indicates his surprise, skepticism and misapprehension of what Jesus meant.
(Joh 3:5) 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.
(PNT) Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Jesus does not reply directly to the question of Nicodemus, but proceeds to give a more explicit statement concerning the new birth. One must be born of water and of the Spirit. Whatever this may mean, it will be admitted by all (1) that no one is a member of the kingdom of God until he is born again; (2) that the Savior declares the impossibility of one entering who is not born of water and of the Spirit. All agree that the birth of the Spirit refers to the inward, or spiritual change that takes place, and all candid authorities agree that born of water refers to baptism. So Alford, Wesley, Abbott, Whitby, Olshausen, Tholuck, Prof. Wm. Milligan, the Episcopal Prayer Book, the Westminister Confession, the M. E. Discipline, and M. E. Doctrinal Tracts, and also the writers of the early Church all declare. Alford says: "All attempts to get rid of this have sprung from doctrinal prejudices." Abbott says: "We are to understand Christ as he expected his auditor to understand him. John the Baptist baptized both Jew and Gentile as a sign of purification by repentance from past sins. Nicodemus would then have certainly understood by the expression, 'born of water,' a reference to this rite of baptism."
(Joh 3:6) That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
(Joh 3:7) Marvel not that I said unto thee, Ye must be born again.
(PNT) Marvel not that I said unto thee, Ye must be born again. The necessity is implied in the word kingdom. No one born a citizen of England can become a citizen of the United States without complying with our naturalization laws. The kingdom of God has its naturalization laws, and there is no other way of entrance than to be born of water and of the Spirit. We may not understand all the mysteries of the new birth, any more than we do those of the natural birth, but we can understand what has to be done and what is necessary. Two things are needful: the spirit must be renewed; we must be baptized.
(Joh 3:8) 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.
(PNT) 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. Most commentators have held that this means: "As the wind moves mysteriously, so does the Spirit, and it breathes upon whom it will, effecting the inward change called the birth of the Spirit arbitrarily." This view I believe due to a wrong translation, sanctioned, not by Greek, but by current theology. Let it be noted that: (1) Exactly the same Greek term is rendered "wind" and "Spirit" in this verse. It is a violation of all law that the same word should experience so radical a change of meaning in the same sentence. (2) That the word (pneuma) is not translated "wind" elsewhere, although it occurs scores of times in the New Testament, but is always rendered "Spirit." (3) Another word in the Greek, anemos, is usually used to represent "wind." (4) The erroneous idea creates a confusion of figures. It makes Christ to say: "The wind bloweth where it listeth; so is (not the Spirit, but) every one born of the Spirit." It affirms of him who is born just what is affirmed of the wind, a thing the Savior never did. These facts are sufficient to show that the rendering "wind" is wrong. All we have to do is to translate pneuma here, as is done in the latter part of the verse and elsewhere in the New Testament. The verse then reads: "The Spirit (pneuma) breathes where it pleases and thou hearest the voice thereof, but canst not tell whence it comes nor whither it goes. So (by hearing its voice) is every one born of the Spirit" (pneuma). The meaning is: The Spirit breathes where it wills and you recognize its manifestation by its voice; by the words spoken by men of God as the Holy Spirit gives them utterance. You cannot tell whence the Spirit comes to whither it goes, but you can hear its voice when it does come. So, by hearing the voice of the Spirit, is every one born of the Spirit. He who receives by faith the communications of the Spirit is born of the Spirit. The birth of the Spirit is not the same thing as the gift of the Spirit. To those who are born of the Spirit is given. "Because ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father" (Gal_4:6). Hence, in harmony with the above view, Peter says, "Being born again, not by corruptible seed, but incorruptible, through the word of God, which liveth and abideth forever."
(Joh 3:9) Nicodemus answered and said unto him, How can these things be?
(Joh 3:10) Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
(PNT) Art thou a master of Israel, and knowest not these things? The question implies that Nicodemus was one of the doctors of the law. These made very arrogant claims of superior knowledge.
(Joh 3:11) Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
(PNT) We speak that we do know . . . ye receive not our witness. "Ye" includes Nicodemus and all Jews who failed to confess him; "we" includes himself and those who should testify of him by the Spirit.
(Joh 3:12) If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?
(PNT) If I have told you earthly things, and ye believe not. He had spoken of the things that belonged to the kingdom of God on earth, of the new birth. If Nicodemus could not understand and believe this, how would he receive testimony concerning the heavenly kingdom, God, and eternal glory?
(Joh 3:13) And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
(PNT) And no man hath ascended up to heaven, but he that came down . . . the Son of man which is in heaven. This implies: (1) That he existed before he appeared on earth. (2) That heaven was his true abode. (3) That, on earth, his spirit was in communication with heaven.
(Joh 3:14) And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
(Joh 3:15) That whosoever believeth in him should not perish, but have eternal life.
(PNT) As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. The reference is to Num_21:4-9. As the bitten Israelites were healed by looking upon the brazen serpent lifted on high, so the world in sin is saved by looking to Jesus lifted up upon the cross.
(Joh 3:16) 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.
(Joh 3:17) For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
(PNT) For God so loved the world, that he gave his only begotten Son, etc. There is no sweeter verse in the Bible. It declares: (1) That God is love. (2) That he loved the world instead of hating it. (3) That he so loved that he gave his Son. The Son did not come to appease the Father's wrath, but the Father sent him because he loved so well. (4) That he came to keep men from perishing.
(Joh 3:18) 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.
(PNT) He that believeth on him is not condemned. "He that believeth and is baptized shall be saved." Faith in Christ is essential to salvation, because it is the power that leads to obedience to him.
Is condemned already. "He that believeth not shall be damned." The unbeliever condemns himself. He is lost and refuses to be saved by Christ.
(Joh 3:19) And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
(Joh 3:20) For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
(PNT) This is the condemnation. That men refuse the light. Usually it is not evidence, but an honest heart and a sincere desire for truth, that are needed in order to faith. All kinds of evil doers hate the light.
(Joh 3:21) But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
(PNT) He that doeth truth. Truth has to be lived. He who lives it, lives an honest life sincerely desiring light, will come to the light.
Mathew Henry's Commentary
John 3 - Christ's discourse with Nicodemus. (1-21)
Joh 3:1-21- Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, Joh_1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the "HE THAT IS," and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Num_21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, "Depart from me, I know you not, ye workers of iniquity?"
Web Hosting and Design by OurChurch.Com | Administrator | Design by DemusDesign