Benson Commentary
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
John 3:1-2.
There was a man of the Pharisees — Belonging to the sect so called.
What is here related, doubtless, occurred while our Lord was attending at Jerusalem to keep the passover, as is mentioned in the latter part of the preceding chapter: a ruler of the Jews — A member of the great council, termed the sanhedrim, John 7:50. The same came to Jesus — With desire of receiving instruction from him in divine things, but came privately, and by night — Through shame, and fear of his brethren of the council, who from the very beginning of Christ’s ministry were his enemies. And said unto him, Rabbi — Giving him the title of respect with which it was usual to address the Jewish doctors; we know that thou art a teacher come from God — Namely, with an extraordinary commission. It is probable that the expression, we know, signifies no more here than it is known, for, as Dr. Whitby justly observes, Nicodemus could not say with truth, that his brethren, the Pharisees and rulers, knew Christ to be a teacher come from God; for it appears from chap. John 7:48, that none of them believed on him. For no man can do these miracles that thou doest — Miracles so beneficial and divine; except God be with him — In an extraordinary manner, investing him with power from on high. Here, 1st, We are assured of the truth of Christ’s miracles, and that they were not counterfeit and fictitious. For Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, was so fully satisfied they were miracles, that he was induced by them to go contrary to his interest, and the stream of those of his own rank, who were prejudiced against Christ. 2d, We are directed what inference to draw from Christ’s miracles; we are, therefore, to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not have been altered, but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat. Nicodemus’s acknowledgment, that Jesus was a teacher come from God, and his applying to him under that character, implied that he came with a desire to receive from Christ’s own mouth a particular account, both of the doctrine which he taught, and of the kingdom which he declared God was about to erect.
Our Lord’s answer intimates, that he either expressly made, or secretly intended, such an inquiry; and it is impossible to enter into the beauty of the following discourse without considering the matter in this light.
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.
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.
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 Matthew 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 John 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 (John 3:6) in a state of depravity and sin, of condemnation and misery; (John 3:17-19;) that the free mercy of God had given his Son to deliver them from it, (John 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 Romans 8:14-17; Galatians 4:4-7,) so by regeneration, a real change is intended; a change of nature, termed (2 Corinthians 5:17; Galatians 6:15) καινη κτισις, a new creation; and described, (Ephesians 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, Hebrews 12:14; Matthew 5:7; 2 Corinthians 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, (Titus 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, (Hebrews 6:4-5; 1 Peter 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.
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, John 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, (John 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.”
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?
John 3:4-5. Nicodemus — Exceedingly surprised at Christ’s declaration; saith, How can a man be born when he is old — As I now am? Can he enter, &c. — As if he had said, It would be perfectly absurd to think that thou intendest thy words to be taken in a literal sense, and yet, I confess, I am at a loss to know what figurative interpretation to put upon them. Jesus answered, Except a man be born — He meant likewise begotten, as previous thereto, for the original word signifies both, see James 1:18; of water — That is, baptized; and of the Spirit, he cannot enter into the kingdom of God — Or, in plain terms, Whosoever would become a regular member of it, he must not only be baptized, but, if he would share its spiritual and eternal blessings, he must experience the renewing and sanctifying influences of the Holy Spirit on his soul, to deliver it from the power of corruption, and to animate it to a divine and spiritual life. “To be born of water and of the Spirit,” says Bishop Hopkins, “may admit of a double interpretation: for either by water is meant baptism,” or it “may denote to us the manner of the Spirit’s proceedings in the work of regeneration. Except a man be born of water, and of the Spirit — That is, except he be renewed by the Holy Ghost, working as water, leaving the same effect upon the soul in cleansing and purifying it from sinful defilements, as water doth upon the body in washing off contracted filth. Nor, indeed, is this manner of expression strange to the Holy Scripture: for John Baptist, speaking of Christ, tells them, that he should baptize them with the Holy Ghost, and with fire: that is, he should baptize them with the Holy Ghost, working as fire, which eats out and consumes the rust and dross of metals,”. Or, as Dr. Macknight interprets the clause, “Unless a man has a new nature given him by the Spirit, which is being born of the Spirit, and publicly receive the Christian religion, when offered to him, (Matthew 10:33,) which is being born of water, he cannot be a subject of God’s kingdom here, nor have a share in his glory hereafter.” And he justly observes, in a note, “Our Lord did not mean that baptism is in all cases necessary to salvation; for in the apostle’s commission, (Mark 16:16,) notwithstanding faith and baptism are equally enjoined upon all nations, not the want of baptism, but of faith, is declared to be damning. Besides, it should be considered, that this is a mere ceremony, which in itself has no efficacy to change men’s natures, or to fit them for heaven, and that in some circumstances it may be absolutely impracticable.Nevertheless, as the washing of the body with water in baptism fitly represents the purification of the soul necessary to its enjoyment of heaven, this ceremony is very properly made the rite by which we publicly take upon ourselves the profession of the Christian religion, the dispensation preparatory to heaven. Wherefore the receiving of this rite is necessary in all cases where it may be had; the confessing of Christ being oftentimes as necessary as believing on him. If so, persons who undervalue water baptism, on pretence of exalting the baptism of the Spirit, do greatly err, not knowing the Scriptures, nor the commandment of Christ.”
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.
That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
John 3:6-8. That which is born of the flesh is flesh — Only flesh, void of the Spirit: or is carnal and corrupt, and therefore at enmity with the Spirit. And that which is born of the Spirit is spirit — Is spiritual, heavenly, divine, like its author.As if our Lord had said to Nicodemus, Were it possible for a man to be born again in a literal sense, by entering a second time into his mother’s womb, such a second birth would do no more to qualify him for the kingdom of God than the first; for what proceeds, and is produced from parents that are sinful and corrupt, is sinful and corrupt as they are; but that which is born of the Spirit is formed to a resemblance of that blessed Spirit, whose office it is to communicate a divine nature to the soul, and to stamp it with the divine image. Marvel not, therefore, that I said unto thee — And have declared it as a truth that ye are all concerned in; that ye must be born again — Ye Jews, though descendants of Abraham; ye scribes, though learned in the law; ye Pharisees, though exact in the observance of its ceremonies, and the traditions of the elders; ye doctors of Israel and rulers of the people, notwithstanding your authority in matters civil and religious, must all be born again in this spiritual sense, since the degeneracy of the human nature is of so universal an extent as to be common to you all. The wind bloweth, — As if he had said, Nor have you any cause to be surprised if there be some things in this doctrine of regeneration which are of an obscure and unsearchable nature, for even in the natural world many things are so: the wind, for instance, bloweth where it listeth — According to its own nature, not thy will, sometimes one way, and sometimes another, not being subject to the direction or command of man; and thou hearest the sound thereof — And feelest its sensible and powerful effects on thy body; but canst not tell whence it cometh — Canst not explain the particular manner of its acting, or where it begins, and where it ceases blowing; for whatever general principles may be laid down concerning it, when men come to account for its particular variations, the greatest philosophers often find themselves at a loss.
So is every one that is born of the Spirit — The fact is plain, the manner of its operations is inexplicable. “It is worthy of remark,” says Dr. Campbell, “that as, in the Greek and in the Vulgate, the same word, in this passage, signifies both wind and spirit, the illustration is expressed with more energy than it is possible to give it in those languages which do not admit the same ambiguity.”
But “I shall give what appears to me the purport of John 3:7-8. ‘Nor is there,’ as if he had said, ‘any thing in this either absurd or unintelligible. The wind, which in Hebrew is expressed by the same word as spirit, shall serve for an example. It is invisible; we hear the noise it makes, but cannot discover what occasions its rise or its fall. It is known to us solely by its effects. Just so it is with this second birth.
The Spirit himself, the great agent, is invisible; his manner of operating is beyond our discovery; but the reality of his operation is perceived by the effects produced on the disposition and life of the regenerate.’”
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