Joh 3:3-10, 19-29 | Clarke | e4.org | 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. 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. . 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.

‏ John 3:3-10

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.

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.

Verse 4. 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: the shadow, without the thing signified, had hitherto satisfied him. Our Lord knew him to be in this state, and this was the cause of his pointed address to him.

Verse 5. 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.

When John came baptizing with water, he gave the Jews the plainest intimations that this would not suffice; that it was only typical of that baptism of the Holy Ghost, under the similitude of fire, which they must all receive from Jesus Christ: see Mt 3:11. Therefore, our Lord asserts that a man must be born of water and the Spirit, i.e. of the Holy Ghost, which, represented under the similitude of water, cleanses, refreshes, and purifies the soul. Reader, hast thou never had any other baptism than that of water? If thou hast not had any other, take Jesus Christ's word for it, thou canst not, in thy present state, enter into the kingdom of God. I would not say to thee merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly, till he give thee to feel what is implied in it! Remember, it is Jesus only who baptizes with the Holy Ghost: see Joh 1:33. He who receives not this baptism has neither right nor title to the kingdom of God; nor can he with any propriety be termed a Christian, because that which essentially distinguished the Christian dispensation from that of the Jews was, that its author baptized all his followers with the Holy Ghost.

Though baptism by water, into the Christian faith, was necessary to every Jew and Gentile that entered into the kingdom of the Messiah, it is not necessary that by water and the Spirit (in this place) we should understand two different things: it is probably only an elliptical form of speech, for the Holy Spirit under the similitude of water; as, in Mt 3:3, the Holy Ghost and fire, do not mean two things, but one, viz. the Holy Ghost under the similitude of fire-pervading every part, refining and purifying the whole.

Verse 6. That which is born of the flesh is flesh] This is the answer to the objection made by Nicodemus in Joh 3:4. Can a man enter the second time into his mother's womb and be born? Our Lord here intimates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it-like will beget its like. The kingdom of God is spiritual and holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essentially necessary, to prepare the soul for a holy and spiritual kingdom.

Verse 8. 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, &c., and feel it on ourselves-but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Ro 8:16; for, he that believeth hath the witness in himself, 1Jo 4:13; 5:10; Ga 4:6. And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, 1Jo 5:4.

Verse 9. 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.

Verse 10. Art thou a master of Israel, &c.] Hast thou taken upon thee to guide the blind into the way of truth; and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unacquainted with the cause, necessity, nature, and effects of that new birth? How many masters are there still in Israel who are in this respect deplorably ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret.

"But water baptism is this new birth." No. Jesus tells you, a man must be born of water and the Spirit; and the water, and its effects upon the body, differ as much from this Spirit, which it is intended to represent, and the effects produced in the soul, as real fire does from painted flame.

"But I am taught to believe that this baptism is regeneration." Then you are taught to believe a falsity. The Church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers.

"Q. How many sacraments hath Christ ordained in his Church?" "A. Two only, as generally necessary to salvation, that is to say, baptism and the supper of the Lord."

"Q. How many parts are there in a sacrament?" "A. Two. The outward visible sign, and the inward spiritual grace."

"Q. What is the outward visible sign, or form, in baptism?" "A. Water, wherein the person is baptized, In the name of the Father, and of the Son, and of the Holy Ghost."

"Q. What is the inward and spiritual grace?" "A. A death unto sin, and a new birth unto righteousness; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace."

Now, I ask, Whereby are such persons made the children of grace? Not by the water, but by the death unto sin, and the new birth unto righteousness: i.e. through the agency of the Holy Ghost, sin is destroyed, and the soul filled with holiness.

‏ John 3:19-29

Verse 19. 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.

Light is come] That is, Jesus, the Sun of righteousness, the fountain of light and life; diffusing his benign influences every where, and favouring men with a clear and full revelation of the Divine will.

Men loved darkness] Have preferred sin to holiness, Belial to Christ, and hell to heaven. chashac, darkness, is frequently used by the Jewish writers for the angel of death, and for the devil. See many examples in Schoettgen.

Because their deeds were evil.] An allusion to robbers and cut-throats, who practise their abominations in the night season, for fear of being detected. The sun is a common blessing to the human race-it shines to all, envies none, and calls all to necessary labour. If any one choose rather to sleep by day, that he may rob and murder in the night season, he does this to his own peril, and has no excuse:-his punishment is the necessary consequence of his own unconstrained actions. So will the punishment of ungodly men be. There was light-they refused to walk in it. They chose to walk in the darkness, that they might do the works of darkness-they broke the Divine law, refused the mercy offered to them, are arrested by Divine justice, convicted, condemned, and punished. Whence, then, does their damnation proceed? From THEMSELVES.

Verse 20. For every one that doeth evil hateth the light] He who doth vile or abominable things: alluding to the subject mentioned in the preceding verse.

The word φαυλος, evil or vile, is supposed by some to come from the Hebrew phalas, to roll, and so cover oneself in dust or ashes, which was practised in token of humiliation and grief, not only by the more eastern nations, see Job 42:6, but also by the Greeks and Trojans, as appears from Homer, Iliad xviii. l. 26; xxii. l. 414; xxiv. l. 640; compare Virgil, AEn. x. l. 844; and Ovid, Metam. lib. viii. l. 528. From the above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vilis, and the English vile, are derived. See Parkhurst under φαυλος.

Lest his deeds should be reproved.] Or discovered. To manifest or discover, is one sense of the original word, ελεγχω, in the best Greek writers; and it is evidently its meaning in this place.

Verse 21. Wrought in God.] In his presence, and through his assistance. This is the end of our Lord's discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, Joh 7:50, and, with Joseph of Arimathea, gave him an honourable funeral, Joh 19:39, when all his bosom friends had deserted him. See Dodd.

Verse 22. Came-into the land of Judea] Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, Ac 1:8; 10:39; and in 1 Macc. 3:34; and in 2 Macc. 1:1, 10. See Bp. Pearce.

And baptized.] It is not clear that Christ did baptize any with water, but his disciples did-Joh 4:2; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood:-1. this place, of Christ's baptizing before he called the twelve disciples; and 2. Joh 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.

Verse 23. In AEnon] This place was eight miles southward from Scythopolis, between Salim and Jordan.

There was much water] And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at AEnon. The consideration that they dipped themselves, tends to remove the difficulty expressed in Clarke's note on "Mt 3:6". See the observations at the end of Mark.

Verse 25. John's disciples and the Jews] Instead of ιουδαιων, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read ιουδαιου, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been baptized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious towards purifying.

Verse 26. And they came unto John] That he might decide the question.

Verse 27. A man can receive nothing, &c.] Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As I took it up at God's command, so I am ready to lay it down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah, and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: Joh 3:28.

Verse 29. He that hath the bride] The congregation of believers.

Is the bridegroom] The Lord Jesus-the Head of the Church. See Mt 22:2, &c., where the parable of the marriage feast is explained.

The friend of the bridegroom] The person whom the Greeks called the paranymph-there were two at each wedding: one waited on the bride, the other on the bridegroom: their business was to serve them, to inspect the concerns of the bridechamber, and afterwards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to himself: this is the meaning of standeth by, i.e. ready to serve. See the observations at the end of the chapter. See Clarke on Joh 3:36.