Jesus was absolute on the new birth

JESUS WAS ABSOLUTE ON THE NEW BIRTH
EDITED BY GLENN PEASE
John 3:3 Jesus replied, "Truly, truly, I tell you, no
one can see the kingdom of God unless he is born
again."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Christianity The Kingdom Of God
John 3:3
J.R. Thomson
From this language ofthe Lord Jesus, employed thus early in his ministry, we
learn what was his ownconceptionof the religion he came to found amongst
men. It is reasonable to believe that the Jewishtheocracysuggestedthe form
and type of the new and perfect religion. The Divine wisdom had instituted a
State which was intended to serve, and which had served, the purpose of
introducing into the world ideas of the eternalrighteousness. Butthe Jewish
nation was only a shadow of the Christian Church. We are accustomed
usually to speak of Jesus as the Saviour, and to picture Christianity under its
gentler aspectas a fellowship and a family. But Christ claimed to be a King,
and representedhis Church as a kingdom. Not that this aspectis exclusive of
others. But our Lord statedthe plain truth, and his statements should be
takenas a rebuke to all merely sentimental and selfish views of religion.

I. THE SPIRITUAL KINGDOM IS RULED BY A DIVINE SOVEREIGN.
Absolute monarchy is among men distrusted on accountof the imperfections
and weaknessesofhuman nature. The autocratis usually a tyrant. But Christ,
being the Son of God, and the incarnation of Divine wisdom, justice, and
clemency, is fitted to rule; and his swayis acknowledgedas deserving of
implicit submission on the part of all mankind.
II. THE SPIRITUAL KINGDOM IS COMPOSED OF CONSECRATED
HUMAN NATURES. The empire of the Creatorover the inanimate and the
brute creationis perfect, The Lord Jesus came to reassertand re-establishthe
Divine dominion over intelligent and spiritual beings. That these are in a sense
subject to Divine authority is not disputed. But Christ desires a voluntary and
cheerful obedience. Unwilling subjects afford him no satisfaction. To rule over
the bodily and outward life of men is an object of human ambition. But the
kingdoms of this world, and their glory, have no charm for Christ. It is in
human hearts that he desires and loves to reign. He has undoubtedly an
external empire; but this he possessesin virtue of his spiritual sway.
III. THE SPIRITUAL KINGDOM IS GOVERNED BYRIGHTEOUS
LAWS. The ordinances of earthly governments aim at justice, and in varying
degrees they secure their aim. Yet they partake of human imperfection. But of
the laws of Christ, and of his apostles, who spoke with his authority, we may
say that they are the expressions of the Eternal Mind. It is no grievance to
obey them. They realize our moral ideals, i.e. in their intention and
requirements. Their observance tends to the highest human goodand well
being. Their practicaland universal prevalence would make earth heaven.
IV. THE SPIRITUAL KINGDOM IS ENTEREDBY COMPLIANCE WITH
CONDITIONSPERSONALAND SPIRITUAL. Men are born subjects of the
Queen of England; but they must be born anew of waterand of the Spirit, in
order that they may become subjects of the Lord Christ. Both the Catholic
and the Puritan ideas of regenerationconveythis truth. The one lays more
stress upon the baptism, which symbolizes a heavenly influence; the other
upon the individual experience, which emphasizes the spiritual personality.
Both alike agree with the scriptural assertionthat Christianity, in its Divine
completeness,involves men's participation in newness ofconvictions, newness

of feeling, newness of principle, newness of life. The new birth begins the new
life. The birth, no doubt, directs our thoughts to a Divine agency;the new life
leads us to think of the human cooperation. And the kingdom of the just and
holy Christ is characterizedboth by the Divine provision and by the human
acceptance, bothby the Divine authority and the human submission.
V. THE SPIRITUAL KINGDOM IS DISTINGUISHED BY MANY AND
VALUABLE PRIVILEGES. The citizenship of a greatnation, of a powerful
city, is prized among men for the sake ofits accruing honours and advantages.
Civis Romanus sum was no empty boast. Far greaterare the immunities and
honours and joys connectedwith citizenship in the kingdom of Christ. The
safetywhich is experiencedbeneath Divine protection, the happiness which
flows from Divine favour, the spiritual profit which accompanies submission
to Divine requirements, - these are some of the privileges accordedto such as
are within, unknown to such as are without, the heavenly kingdom of the Son
of God.
VI. THE SPIRITUAL KINGDOM HAS BEFORE IT A DESTINYBRIGHT
AND GLORIOUS. All earthly kingdoms bear within them the seeds of
corruption and decay. From these the spiritual state is free. It is subject to no
"decline and fall." Because Divine, it is incorruptible; and because
incorruptible, imperishable - "an everlasting kingdom, a dominion enduring
unto all generations." -T.
Biblical Illustrator
Except a man be born againhe cannotsee the kingdom of God.
John 3:3-5
The birth of the new man
Andrew Jukes.
Man is confronted with two facts.
1. The existence of evil.

2. The hope of deliverance. Christ here shows how this hope may be realized,
viz., by a new birth, and by that alone.
I. WHY MUST THIS BE? Simply because to live in heavenwe must have the
life of heaven. Man can enter no world but by a birth, and to enter heaven,
therefore, he must be born into it. To the heavenly world man is dead
(Ephesians 2:1). This is not his proper condition, nor was he createdin or for
it (Genesis 1:26, 27). But very soonhis life went out. Adam fell, and begat sons
and daughters in his own image; and we, the children of this fallen head, like
the descendants ofsome king who has been dethroned, by generations of
bondage have well-nigh forgotten the traditions of their father's glory, and
become utterly unfit to fill his place. All do not feel this death. The fact is
hidden by present cares, pleasures, oroccupations. Forthis reasonmen love
the world. It keeps them from coming to the painful fact. But God in mercy
sometimes removes these things that the salutary pain may be felt, and the
necessityofregenerationseen.
II. HOW CAN THIS BE? Regeneration, the re-quickening of God's life in
man, canonly be effectedby Him who has that life — the Sonof God.
1. Regenerationhas been wrought for us in Christ. In Him man again received
God's life by the coming of the eternal life to dwell in the flesh. This was the
beginning, but it could not be perfected until death, by which man in Christ
reenteredheaven.
2. To come where Christ is the self-same thing must be wrought in us by the
Holy Spirit. God's nature must be first re-quickened by our receiving the
Word (2 Peter1:4; John 1:4), and then there must be a delivery from the
fallen old man by the Cross, i.e, through death, to our present nature.
3. Of this new man, Christ formed in us, Christ Himself is the prelude and
figure in the progress of His humanity from the humiliation at Bethlehemto
the glory of heaven.
(Andrew Jukes.)

The new birth
S. A. Tipple.
I. WHAT WERE THESE WORDS MEANT TO EXPRESS TO THE
HEBREW INQUIRER.
1. The Jews were expecting the revelationof the Messiahand of His kingdom.
A few like the venerable Simeonlookedforward to one who should save them
from their sins. They believed as a few do now — when the tendency is to seek
for the golden age in legislative enactments and reformed institutions — that
what we want is, not something done for us in amelioratedoutward
conditions, but in individual educationin grace and righteousness.The
multitude, however, are always trusting in some political measure or social
change to bring about the millenium of national well-being. So did the Jews,
who, abiding in their sins, counted on a revolution of circumstances and a
conquering Messiahwho should exalt the land. The constantindulgence of
this dream operatedto make them more and more vulgar and coarse in soul,
and in Christ's time they had sunk to be very mean and low. And now here at
length stood the veritable Messiahin their midst, and of course they could not
comprehend Him. Having by prolonged communion with their carnalidea
deadenedtheir spiritual susceptibility, they were blind to the royalty of Divine
characterand Divine truth.
2. When Nicodemus, therefore, came to Christ for information about the
Messianic reign, it was in reference to the incapacityof his and his
countrymen's worldliness that our Lord said, "In your present moral state
you are unable to take in the idea of it, and you never will be unless you
become inwardly another creature. You must begin to be and live afresh."
The phraseologywas notnew to Nicodemus. The Gentile who gave up his
heathen creedand embracedJudaism was saidto undergo a new birth. The
ruler's impression, therefore, would be that he must submit to a revolution in
his Messianic ideas as a condition of instruction. How, he asked, couldan old
man like himself, whose opinions were too fixed for surrender, do that? Christ
replies in terms which he could not fail to understand, that what was wanted
was not a change of mental view, but of moral heart — an inward cleansing

and an inward experience of Divine influence, without which it was impossible
for him to perceive the reality or touch the circle of the Messianic kingdom.
III. WHAT TEACHING IS THERE HERE FOR US?
1. The kingdom of God is simply the reign of God; and to enter it is to become
subject to Him. But since this reign is everlasting ann universal, and since all
must be subject to it, the kingdom of God establishedby Christ, and within
which we may or may not be found, must have a deeper, inwarder significance
— even the reign of the righteous and merciful God over the individual
affections and will. They, then, are in this kingdom who have come to be thus
governed.
2. To enter that kingdom there must be a new birth; not a mere modification
of original ground, but a fresh foundation — not an alterationof form, but a
change of spirit. Look at those who are manifestly not in this kingdom: is it
not obvious that to become so would not only constitute a greatchange, but
would necessitatean antecedentgreatchange in order to bring it about?
3. Christ is the Divine organ for the production of this inward change.
(S. A. Tipple.)
The new birth
H. W. Beecher.
I. IS THERE SUCH A THING AS AN ENTIRE TRANSFORMATION OF
CHARACTER? Certainly. Take a child of five, when it has a nascent
character. At the beginning he is selfish, sharp, and irritable; but after the
judicious training of a kind mother, by the time he is ten he has learned to
restrain his temper and is becoming generous, and living on a different plane
from that in which he started. But take a child who has had no such training,
but has been brought up gross and violent and selfish, is it possible that there
shall come a time when, by a sweeping influence from above, all the past may
be effacedand all the future changed? Is it true that a life of forty years can
be revolutionized in a moment? No;but a change canbe begun in a moment.

Here is a train rushing on a track which a few miles beyond will leadto a
collision;but the brakesmanturns it on to another line, and the danger is
averted. The pressure measured an inch, and the train passedinstantaneously,
but its travel on the new track will be longer or shorter according to
circumstances. A man has lived an indolent life up to five-and-twenty. Then
his father breaks, and he finds himself without bread,or habits of industry. He
knows, however, that he is ingenious, and goes to a cabinetmakerand agrees
to stay for two years for board and clothes. The moment he is indentured he is
changed. He was a do-nothing before; he is a do-something now. He was a
man without purpose before, but now he is a man whose life is re-fashionedon
the theory of industry. But did he know his trade? No. Still the change had
takenplace. A man is changedthe moment his purpose is changed, if it be
really radical and permanent.
II. LET US INQUIRE WHAT CONVERSION IS. Any change that takes a
man awayfrom that which is bad and carries him forward to that which is
good, and gives him a purpose of making this new course a continuous thing,
is conversion.
1. Conversionis sometimes simply Christian culture. "When a child is urged
by a mother's teaching and affection to love goodness, purity, spiritual
excellence, andtakes to it with all its little heart, that is conversion;i.e, it is
characterbuilding on the right foundation. The world will never become
Christian until the cradle is the sanctuary and the mother the minister, and
day in and day out the child is brought up to manhood in the nurture and
admonition of the Lord. Is not the child as susceptible to training in spiritual
as in socialthings? There is just as much reasonin training for virtue and
holiness as in training for any secularend. And it is far better that a child
should never know where the point of transition is. This is the truest
conversionand the best; but it does not follow that it is the only conversion.
2. A man is thrown out upon the world and gone into vice and crime, or into a
lowerform of selfish, proud, unsympathizing life. Oh, it is a blessedthing for
him to know that he need not continue in the downward course for ever, and
that there is provision made whereby when a man has gone wrong he may

stop and grow right. Notthat he can be transformed in the twinkling of an
eye, but the change may begin when he resolves to turn from sin to God.
III. IS A MAN CONVERTEDBY THE POWER OF THE HOLY SPIRIT OR
BY HIS OWN WILL? By both. The Divine Spirit is atmospheric, and
becomes personalwhenany one appropriates it. The sunlight has in it all
harvests, but we do not reap until that sunlight is appropriated by some root,
leaf, blossom. Some say we must wait for the Spirit; as reasonable as to saywe
must wait for the sun when it is a cloudless afternoon;and what time any man
accepts the influence of the Divine Spirit and co-operateswith it, that moment
the work is done by the stimulus of God acting with the practicalenergy and
will of the human soul.
IV. WHAT ARE THE EVIDENCES OF CONVERSION?
1. The consciousnessofa new and heavenly life, whether we can trace the time
of its origin or not, or whether it came to us through agonies ofremorse or the
sweet, quiet influences of Christian nurture.
2. The fruits of the regenerating Spirit — love, joy, peace, etc.
3. Advancement, growth, development in the things that please God.
(H. W. Beecher.)
Regeneration
W. Anderson, D. D.
I. ITS NATURE.
1. It is something that is not merely done for a man, but is done upon him. The
former is justification, which is a change of state in the reckoning of law,
whereas regenerationchanges the man himself and gives him a new character.
This being the case, regenerationis conscious, whereasjustificationis not. Is
there then in eachof us such a characterofholiness as no natural
temperament, civilization, learning, maxims of prudence or courtesycould

have formed, and without such as is not dishonouring to God to ascribe to the
agencyof the Spirit?
2. Regenerationbeing something which is done on a man's person, it is his
mind, not his body, which undergoes the change, although the regenerated
mind may have a beneficent effectupon the body.
3. Regenerationbeing mental, it is effected, not on the faculties of the
understanding, but on the passions and affections of the will. These faculties
do often, as a matter of fact, undergo considerable improvement, but it is in
consequence ofthe incitement with which regenerationhas supplied them. It
will not make a bad memory good, but it frequently stirs up a sluggish
memory.
4. Regenerationis not an organic change, in respectof the extinction or
addition of any passionor power; but entirely a functional change, in respect
of the direction of the powers, so that their emotions are expended on
different objects from those to which they were formerly directed. Take, for
example, the change produced on the passions of love and anger.(1)When a
man is regenerated, he will continue to love objects which he loved before, but
with a change of reasons forloving them. Unregenerate he loved gold for its
ministry to his luxury and pride; regenerate he loves it because it helps him to
honour his Master.(2)A regeneratedmind will in some casesentirely forsake
former objects of affection, and expend itself on others about which he was
careless. He may withdraw from former worldly companions, not because he
despises them, for they may be decent and amiable, but because there is more
attractionfor him in the fellowshipof the saints.(3)The regeneratedmind will
in many casesregardobjects with feelings the opposite to those with which it
regardedthem in its state of nature, loving what it once hated, and hating
what it once loved.
II. ITS CHARACTERISTICS.
1. It is a change of heart from a state of carelessnessaboutGod, or slavishfear
of Him, or enmity againstHim, into a state of filial reverence, confidence and
obedience;of admiration of Him, gratitude towards Him, dependence on Him,
loyalty towards Him.

2. It is a change of mind in which the name of Jesus was weariedof, or
resented, or despised, or maligned, into a state in which, in union with that of
the EternalFather, it receives a place "above every name," as most honoured
for its excellence,mostendearedfor its love, and most loyally reverencedfor
the legitimacyof its claims.
3. It is a change from a state of mind in which the Name of the Holy Spirit
obtained no acknowledgment, into a state in which it is cherished, in union
with the names of Father and Son, as the Comforter, Counsellor, and
Advocate of the soul.
4. It is a change from a state in which the gratificationof the flesh, or the
avoidance of its pains, or the culture of the intellect, were matters of supreme
importance, to a state in which holiness of heart is the principal concern.
5. It is a change from a state in which this world is the object of greatest
interest, into one where eternity is a name of the greatestfearand the greatest
hope.
6. It is a change from a state of enmity againstto one of love for man.
7. It is a change of feeling with reference to the Church, the Bible, and the
means of grace.
(W. Anderson, D. D.)
Regeneration
J. Dyke.
I. THE SUBJECT WHEREOFCHRIST ENTREATETH. A secondbirth.
1. The contents of it. It contains the seeds and habits of all graces;as original
sin, to which it is opposed, contains the seeds of all sin (James 1:17, 18): not
only those natural graces we lostin Adam, but whatsoeverbelongs to our
spiritual being in grace and glory.

2. The extent of it. The whole man, every part, answering to the infection of
original sin. Hence describedus leaven (Matthew 13.). Sometimes in natural
generationa part of the body may be wanting, but there is no such defectin
regeneration.
3. The notes and signs of it.(1) Spiritual life. As generationproduces natural
life, so regenerationspiritual life; and every generatorthe life he bears — a
man human life, an animal animal life, God divine life (Ephesians 4:18; 2
Corinthians 4:10; Galatians 2:20). This life may be discerned by its
properties.(a)Every life seeksits ownpreservation, so does this life that which
is fit for itself (1 Peter2:2; Colossians3:1). Beasts seekaftergrass orprey:
worldly men after worldly things; the regenerate afterfood for the soul and
heavenly honours.(b) Life feels that which is an enemy to it, as sickness. A
dead man feels nothing. It is an evident sign of spiritual life to feel our
corruptions.(c)Life resists her enemy. So in the regenerate the spirit lusts
againstthe flesh (Galatians 5:17), and rises in opposition to temptation.(d)
Life, if it be strongerthan the enemy, is victorious. So the life of God being
strongerthan sin, the regenerate overcome the evil one.(e)Life is active and
stirring. We know that a motionless image, although it has the features of the
human body, has no life in it.So professors,without the powerful practice of
godliness, have not the life of God in them.(1) Life, when grown to strength, is
generative. So the regenerate labour to breathe their life into others.(2)
Likeness to God. The begetterbegets in his own likeness:so does God (ver. 6;
2 Peter1:4; 1 Peter1:15, 16;Luke 6:36; Matthew 5:48).(3)Change. In every
generationthere is a greatchange;existence from non-existence, order from
chaos. So with the Christian (Ephesians 5:8; 2 Corinthians 5:17.).(4)Love of
God and His children (1 John 5:1; 6:7; 3:17).
4. The reasonand ends of the name of it, viz., secondbirth.(1) To show our
passivenessin conversion.(2)Thatas in generation, so in regenerationthere is
proceeding from little beginnings to greatperfection.(3)That as the first birth
is not without pains, neither is the second.(4)To show us the hopelessnessof
our nature. Mending will not do, we must be new born.
II. WHAT HE AFFIRMS OF IT, that it is necessaryto salvation (Revelation
21:27;Hebrews 12:14). This necessityis set forth —

1. The certainty. Verily (Amen) is doubled for greatercertainty (Genesis
41:32).
2. The universality.
(J. Dyke.)
Regeneration
H. Bushnell, D. D.
The expression"born again" was political. Gentiles were unclean, and to
become Jewishcitizens had to be baptized, and so cleansedbecame sons of
Abraham by a new birth. "Naturalization "means the same thing. Finding the
ceremonyon foot, Christ takes advantage ofit to represent the naturalization
of a soul in the Kingdom of Heaven; taking wateras the symbol, and the
Spirit as the real cleansing power.
I. CHRIST REQUIRES OF ALL SOME GREAT AND IMPORTANT
CHANGE AS THE NECESSARYCONDITIONOF THEIR SALVATION.
1. Not, of course, of those who are already subjects of it, and many are so from
their earliestinfancy, having grownup into Christ by the preventing grace of
their nurture in the Lord. But this is no realexception. Intelligence is not
more necessaryto our humanity than is secondbirth to salvation.
2. Many cannot admit this. It savours of hardness, and does not correspond
with what they see of natural character. How canmoral and lovely persons
need to be radically changed? Thatdepends upon whether the one thing is
lacking or not. If it be Christ's love will not modify His requirement.
3. Christianity is basedupon the fact of this necessity. It is not any doctrine of
development or self-culture, but a salvation. The very name Jesus is a false
pretence, unless He has something to do for the race which the race cannotdo
for itself.
4. But how can we imagine that God will stand on any such rigid terms? He is
very goodand very great;may we not risk the consequences?(1)It is sufficient

to answerthat Christ understood what was necessary, and there is no
harshness in Him.(2) Such arguments are a plea for looseness,whichis not the
manner of God. He is the exactestofbeings. Is charactera matter that God
will treat more looselythan the facts and forces ofnature? If He undertakes to
constructa beatific state, will He gather in a jumble of goodand bad and call
it heaven?(3)We canourselves see that a very large class ofmen are not in a
condition to enter into the Kingdom of God. They have no purity or sympathy
with it. Who canthink of these as melting into a celestialsociety? And if not,
there must be a line drawn somewhere, andthose who are on one side will not
be on the other: which is the same as saying that there must be exactterms of
salvation.(4)We feel in our own consciousness,while living a mere life of
nature, that we are not fit to enjoy the felicities of a perfectly spotless world.
Our heart is not there.(5)When we give ourselves to some new purpose of
amendment, we do it by constraint. What we want is inclination to duty, and
this is the being born of God.
II. THE NATURE OF THE CHANGE.
1. Let some things which confuse the mind be excluded.(1) There is a great
deal of debate over its supposedinstantaneousness.But a change from bad in
kind to goodin kind implies a beginning, and therefore instantaneous, but not
necessarilyconscious.(2)Some people regardit as gradual. But this is to make
it a matter of degrees.,(3)Muchis said of previous states ofconviction and
distress, then of light and peace bursting suddenly on the soul. Something of
this may be among the causes andconsequences, but has nothing to do with
the radicalidea.
2. Observe how the Scriptures speak ofit. Never as a change of degrees, an
amendment of life, but a being born again, a spiritual reproduction, passing
from death unto life, putting off the old man, transformation, all of which
imply a change of kind. Had redemption been a mere making of us better, it
would have been easyto sayso. The gospelsays the contrary. Growth comes,
but there canbe no growth without birth.
3. Try and accuratelyconceive the interior nature of the change.(1)Every
man is conscious thatwhen he sins there is something besides the mere words

or acts — viz., the reasonfor them.(2) Sometimes the difficulty back of the
wrong actionis conceivedto be the man himself, constitutionally evil who
needs to have the evil takenout of him and something new inserted. But this
would destroy personalidentity, and be the generationof another man.(3)
Sometimes the change is regardedonly as the change of the governing
purpose. But it is not this that we find to be the seatof the disorder, but a
false, weary, downward, selfish love. We have only to will to change our
purpose, but to change our love is a different matter.(4) Every man's life is
shaped by his love. If it be downward, all his life will be downward. Hence, so
much is said about change of heart.(5)Still, this cannot be effectedwithout
another change of which it is only an incident. In his unregenerate state man
is separatedfrom God and centred in himself. He was not made for this, but
to, live in and be governedby God. When, then, he is restoredto the living
connectionwith God he is born again. His soul now enters into rest, rest in
love, rest in God.
III. THE MANNER IN WHICH THE CHANGE IS EFFECTED.
1. Negatively:
(1)To maintain that it can be manipulated by a priest in baptism is solemn
trifling.
(2)Equally plain is it that this is not to be effectedby waiting for some new
creative act. The change passesonly by free concurrence with God.
(3)Nor is it accomplishedby mere willing apart from God. A man can as little
drag himself up into a reigning love as drag a Judas into Paradise.
2. Positively:
(1)You must give up every purpose, etc., which takes you awayfrom God.
(2)There must be reaching after God, an offering up of the soul to Him, which
is faith.
(3)Let Christ be your help in this acting of faith to receive God (see vers. 14-
16).

(H. Bushnell, D. D.)
Regeneration
R. Kemp.
I. ITS NATURE.
1. Negatively:
(1)Notbaptism, as witness Simon Magus.
(2)Notreformation, as witness the case ofmany an unspiritual but truly moral
man. Regenerationis the cause, reformationthe effect. Nicodemus did not
need reformation.
2. Positively:An entire change of nature.
(1)a renovation of all the powers of the mind;
(2)a new direction to the faculties of the soul;
(3)a restorationto the image of God.
II. ITS CHARACTERISTICS.
1. It is instantaneous. There canbe no medium betweenlife and death. It
differs from sanctification, whichis progressive.
2. It is mysterious. We cannot tell how it takes place, or when or where it will
take place.
3. It is universal. It affects the whole man, and governs all his character,
powers, and conduct.
III. ITS EVIDENCES.
1. The condition of the regenerate is altered — the dead are made alive
(Ephesians 2:1); the blind see (Ephesians 5:8); the servants of Satanbecome
Christ's free men; His enemies His friends; the proud humble.

2. Their views are changed
(1)concerning themselves;
(2)Christ;
(3)sin;
(4)heaven.
3. Their pursuits are different.
4. Their enjoyments arise from a different source.
5. Their motives.
IV. ITS NECESSITY.
1. Without a change of heart we shall' not be identified with the Church
militant;
2. With the Church triumphant hereafter.Reflections:
1. To the unregenerate, "Ye must be born again."
2. To those who are resting in goodworks, etc., "Neithercircumcisionnor
uncircumcision," etc.
3. To the regenerate."Show forth the praises of Him who hath calledyou."
(R. Kemp.)
Regeneration
W. Deering.
I. WHEREIN DOES REGENERATION CONSIST? In a radicalsupernatural
change, the seatof which is the heart.
1. A just perceptionof spiritual objects, ofthe characterand perfections of
God, the Personand work of Christ, the gospelplan of salvation, the

excellencyof holiness, and the evil of sin. On all these the conceptions ofthe
human mind are defective and erroneous, even with the light of reasonand
the aid of philosophy.
2. A taste for, and delight in, spiritual objects. This is given, not acquired. It
may and must be cultivated, but regenerationis its beginning.
II. WHENCE DOES THE IMPORTANCE AND NECESSITYOF THIS
CHANGE APPEAR?
1. From the uniform teaching of Scripture.(1) When the objectof the ministry
is described, it is "to turn them from darkness to light," etc.(2)When the
powerof the Word is spokenof, it is thus — "Being born again... by the Word
of God."(3)When the characterof the saints is described, they are "created
anew," etc.
2. From the nature and employments of the heavenly kingdom.
3. From the utter unsuitableness of the unregenerate for the society,
employment and pleasures of the kingdom.
4. From the value and preciousness ofthe soul.
(W. Deering.)
The needful change implied in regeneration
B. W. Noel, M. A.
The expressionto be born againimplies —
I. A VAST MORAL CHANGE, the impartation of a principle of spiritual life
and godliness to a heart entirely destitute of it, through which new affections,
views, and state of the will are produced. The characteristicsofthe change are
—
1. The self-righteous man learns to trust in the Redeemer.
2. The enemy of God now loves Him.

3. The obdurate becomes penitent.
4. The disobedient becomes obedient.
5. The earthly-minded now seeks things above.
II. THE AGENCY.
1. Notby baptism, thought, reading, the following of goodexamples, fear, the
intrinsic efficacyof prayer, or the merit of any reforms and confessions.
2. But by the Holy Ghost. Various means may concur, but He is the solitary
agent.
III. THE NECESSITYOF THE CHANGE is seenin —
1. The opposition which it meets with from the world.
2. The agent. If it be wrought by the Spirit it must be necessary;for "if any
man have not the Spirit of Christ," etc.
3. Natural disqualification for the kingdom of God.Conclusion.
1. Make this a practicalquestion.
2. Neverforgetthat the new birth is accomplishedonly by God.
3. Think of the greatblessings it brings.
(B. W. Noel, M. A.)
Regenerationnecessaryto a capacityfor heaven
B. W. Noel, M. A.
Considerwhat heaven is.
I. SOCIETYWITH CHRIST. Christ prayed that those whom the Father gave
Him might be with Him. Paul tells us that we shall be for everwith the Lord,
and John that the glorified see Christ's face. Should you like to be with Christ

at this moment? With that Prophet to whom you will not listen! That High
Priestwhose atonementyou despise!That King on whose laws you trample!
II. THE ABODE OF THOSE WHO LOVE CHRIST. "Eye hath not seen,"
etc. Do you imagine that it will give you joy to be with those whose everypulse
beats in admiration of Christ? Try it now. Would you choose their societyas
that which would give you pleasure? Do you not shun it, because your heart is
alienatedfrom Christ.
III. WHERE THE PURE IN HEART ARE, and the spirits of just men made
perfect; where there is no fault. Are you ready for that company? Why there
is not one of the habits and sentiments of heaven that does not thwart and
contradict and condemn your own. Conclusion.
1. Do you venture to think that death will effecta change? The Word of God
forbids the expectation.
2. If by any means you could enter heaven as you are, it would be your hell.
(B. W. Noel, M. A.)
Regenerationnecessaryto admission into heaven
B. W. Noel, M. A.
The reasons whichillustrate the statementof our text are most plain.
I. THE CHARACTER OF GOD WOULD BE DEGRADED by the admission
of the unregenerate into heaven. God placed man here for His glory, endowed
him with many faculties, lavished His love, revealedHis will, and for this
purpose, a purpose which man has frustrated wholesale by doing the
abominable thing that He hates.
II. IT WOULD PUT THE GREATESTDISHONOUR ON THE NAME OF
CHRIST, who has come into the world to die for sinners, and offers them
peace here and glory hereafter. Notwithstanding all this, He is actually or
virtually rejected. To bring the unregenerate to heaven, therefore, would be

on some other ground than that Christ has died. Can God the Father do it?
Nay, it is His will that all should honour the Son as they honour Him.
III. IT WOULD DISHONOUR THE HOLY SPIRIT, whose work is to
convince of sin, sanctify, and prepare men for heaven. All this is set before the
unregenerate;and instead of receiving His grace, they do despite unto it; and
those who do this, the apostle tells us, will die without mercy.
IV. IT WOULD INFLICT A WOUND ON THE HAPPINESS OF EVERY
GLORIFIED SAINT. It would be like the introduction of a pestilence into
that pure climate. The story of Eden would be renewed, and heaven ultimately
become like earth.
(B. W. Noel, M. A.)
The regenerate endowedwith a meetness forheaven and a t
B. W. Noel, M. A.
itle to it: — As certainly as the unregenerate are excluded from heaven shall
the regenerate find admission there.
I. WHAT IS THE TITLE? The merit of Christ applied to the soul of the
sinner. The first characteristic ofa regenerate soulis that he believes. So he
who is regenerate, being a believer in Christ, has the one title to everlasting
life.
II. WHAT IS THE PREPARATION.
1. Love to the Saviour, "Whom having not seenye love." How can they do
otherwise? And they prove their love by the application of every test that is
available — zeal, delight in communion with Him, friendship with His people,
obedience to His will.
2. As the glorified are also made perfect in holiness, the regenerate are being
sanctified, and their hearts are being purified to see God.

3. As in heaven God's "servants serve Him," so the regenerate are preparedto
join them by holy, ungrudging, joyful activity.
4. If it be a characteristic ofheaven that its inhabitants are lifted above all
that is low in the inferior world and are occupiedwith spiritual pleasures and
employments, so the regenerate, ledby the Spirit, settheir affections on things
above.
III. THIS IS TRUE OF THE WHOLE MULTITUDE OF THOSE WHO ARE
REGENERATE BYGRACE. The promise is not made to vigorous faith and
experiencedpiety, and unusual attainments, but to faith in its least
beginnings, to holiness in its simplest elements, to the very first and feeblest
work of Divine grace. In conclusion. The danger of the unregenerate serves to
fastenon our minds the importance of this great change, and the blessedness
attachedto it should animate us to seek it.
(B. W. Noel, M. A.)
The means of becoming regenerate
B. W. Noel, M. A.
I. THE AGENT is God alone, by His Spirit. If therefore any man denies this
work of the Spirit, he has every reasonto believe he will be lost.
II. THE INSTRUMENTALITYwhich the Spirit uses.
1. The Word of God, principally as a revelationof the grace of Christ. The
Spirit takes of the things of Christ, and manifests them to the soul. "Of His
own will begatHe us by the word of truth."
2. But while we are calledto use this instrumentality, there are many habits of
the ungodly man which incapacitate him from using the Scriptures well, and
which must be removed. Levity, worldliness, pride; every habit of knownsin
must be broken off.
3. The Scripture next directs —(1) To a course of duty and the formation of
such habits which becomes a man who hopes to become a child of God.(2)The

abandonment of ensnaring society, and the use of the various ordinances of
religion.
III. THE ACTUAL PROCESS. In the use of the various means the Spirit
meets the unconverted and —
1. Humbles him with a revelationof Christ, and convicts him of the sin of
unbelief, and leads him to a realizationof his ruined condition.
2. Creates the desire for salvation, and helps him to wrestle with Godfor it.
3. Instructs and assists the penitent to embrace the offer of salvation. He
believes in Christ, and commits himself to Christ.
4. Believing in the Son of God, he is admitted into the Divine family. And then
—
5. Leads the now renewedpersonto gratitude and delight in the commands of
God; and never leaves him till that regenerationis completed in entire
renovation, when he re.attains to the lostimage of God, and is conducted
through grace to glory.
(B. W. Noel, M. A.)
Repentance before theology
H. W. Beecher.
The way to begin a Christian life is not to study theology. Piety before
theology. Right living will produce right thinking. Yet many men, when their
consciencesare aroused, run for catechisms, and commentaries, and systems.
They do not mean to be shallow Christians. They intend to be thorough, if
they enter upon the Christian life at all. Now, theologies are wellin their
place;but repentance and love must come before all other experiences. Firsta
cure for your sin-sick soul, and then theologies. Suppose a man were taken
with the cholera, and, instead of sending for a physician, he should send to a
book-store, andbuy all the books which have been written on the human
system, and, while the disease was working in his vitals, he should say, "I'll

not put myself in the hands of any of these doctors. I shall probe this thing to
the bottom." Would it not be better for him first to be cured of the cholera?
(H. W. Beecher.)
The need of sinners is to be born again
C. H. Spurgeon.
Suppose they could be born again. Suppose they could be made to love the
things which they now hate, and hate the things which they now love. New
hearts and right spirits are the need of London outcasts. How can these be
produced? In the hand of God the Holy Ghost, this is exactlywhat faith works
in the heart. Here is a watch. "It wants cleaning." Yes, cleanit. "It does not go
now. it wants a new glass."Well, put in a new glass. "It does not go any the
more. It wants new hands." Getnew hands by all means. Still it does not go.
What is the matter with it? The makersays that it needs a mainspring.
There's the seatof the evil: nothing canbe right till that is rectified.
(C. H. Spurgeon.)
The heart must be changed
John Owen.
A man may beat down the bitter fruit from an evil tree until he is weary;
whilst the root abides in strength and vigour, the beating down of the present
fruit will not hinder it from bringing forth more. This is the folly of some
men; they setthemselves with all earnestnessanddiligence againstthe
appearing eruption of lust, but leaving the principle and root untouched,
perhaps unsearchedout, they make but little or no progress in this work of
mortification.
(John Owen.)

Regenerationprecededby conviction
C. H. Spurgeon.
If you had an old house, and any friend of yours were to say, "John, I will
build you a new house. When shall I begin?" "Oh!" you might say, "begin
next week to build the new house." At the end of the week he has pulled half
your old house down. "Oh," say you, "this is what you call building me a new
house, is it? You are causing me great loss:I wish I had never consentedto
your proposal." He replies, "You are most unreasonable:how am I to build
you a new house on this spot without taking the old one down?" And so it
often happens that the grace ofGod does seemin its first work to make a man
even worse than he was before, because it discovers to him sins which he did
not know to be there, evils which had been concealed, dangers neverdreamed
of.
(C. H. Spurgeon.)
Regenerationdefined
J. Wesley.
It is that greatchange which God works in the soul, when He brings it into
life; when He raises it from the death of sin to the life of righteousness. It is
the change wroughtin the whole soulby the Almighty Spirit of God, when it is
"createdanew in Christ Jesus," whenit is "renewedafterthe image of God,
in righteousness and true holiness";when the love of the world is changedinto
the love of God, pride into humility, passioninto meekness;hatred, envy,
malice, into a sincere, tender, disinterestedlove for all mankind. In a word, it
is that change whereby the earthly, sensual, devilish mind is turned into the
"mind which was in Christ Jesus." This is the nature of the new birth. "So is
every one that is born of the Spirit."
(J. Wesley.)

The need of regeneration
Dr. Cumming.
If I enter a place where there is a musical performance, my ticketentitles me
to cross the threshold; but if I have no musical ear, I canhave no enjoyment.
In the same manner, if you have a right in something done for you that will
warrant and enable you to cross the threshold of heaven, yet if you have no
heart prepared for the exercisesand the joys of heaven it can be no happiness
to you.
(Dr. Cumming.)
The heart must be changed
Ryland.
A man may be reformed in his habits and yet not be transformed in his heart.
When the icicles are hanging in winter from the eaves of a cottage,will it
suffice that the inhabitant should take his axe and hew them down one by one
till the fragments are scatteredin powdery ruin upon the pavement beneath?
Will the work so done be done effectually? Surely a few hours' warm shining
of the sun would do it in a far better and much shorterway?
(Ryland.)
Conversiona change of nature
How foolish and ignorant we should deem an artificer who, having taken a
piece of iron, should melt and mould, file and polish it, and then imagine that
it has become gold. It shines, it is true, but is its brilliancy a proof that it is no
longeriron? And does not God require pure and refined gold, that is to say, a
perfect righteousness anda perfect holiness!Say, ye sagesofthis world, shall
any metal but that of the sanctuary find currency in heaven? Or shall God
mistake what is false for what is genuine, and shall He confound the
hypocritical outward show of human morality with that everlasting life which

partakes ofHis own nature, and which the Holy Spirit alone implants within
the soulwhich He has new created?
Regenerationmore than reformation
J. Beith, D. D.
It is not mere reformation; not the renovationof that which was dilapidated
— the repairing of the old house, and making it as goodas new; bat it is a
reconstructionof the house upon a new foundation — the house itself being
built anew from that foundation to the copestone.The meaning of this,
however, is not that the renewedman is then a different being as to his
identity. The house in which the leprosy had become a fretting plague, when
takendown every stone of it, and built againin due time, was not a different
house from that which it had previously been. The materials were still the
same — the design and form were the same even to the most minute details;
and, in the case ofthe new birth, the "spirit, and soul, and body," are the
same in personal identity, but they are "made new."
(J. Beith, D. D.)
Regenerationa greatchange
Dr. Lelfchild tells us that he once met a lad twelve years old at a tollgate, who
had a Testamentin his hand. "Canyou read it?" inquired the doctor. "To be
sure I can. I can read to you this, 'Except a man be born again, he cannotsee
the kingdom of God.'" "What does that mean, my boy?" The lad quickly
replied. "It means a great change. To be born againmeans something here"
(laying his hand upon his breast), "and the kingdom of Godmeans something
up yonder." That boy had gothold of the very core of Bible theology. But
what was so clearly revealedto that lad in his Bible was yet a mystery and a
puzzle to the Jewishruler.

The physical effects of regeneration
W. Anderson, D. D.
In the case ofthe drunkard there are two diseases in him: one of the mind, the
other of the body; the one a depravation of his affections, the other a vitiation
of his nerves. Now when such a person comes to be regenerated, the process
does not cure the disease;the craving continues for some time; and when at
last the nerves may be restoredto a healthful tone, and the regeneratedman is
no longer tormented with the woeful thirst, this is not the result of any healing
powerput forth by the regenerating Spirit on his bodily organization, but the
natural physiologicaleffectof his regeneratedmind having resolutely adopted
habits of sobriety. So it is with all other habits and appetites. It is the mind
alone on which regenerationacts, and the mind when changedreduces the
rebellious flesh to order.
(W. Anderson, D. D.)
The terms of regeneration
J. Buchanan, D. D.
It is called a renovationof the soul, or its being made new; a transformation of
the soulon its being changedinto another likeness;a translating of the soul, or
its being brought from one position and placed in another; a quickening of the
soul, or its receiving new life; a resurrectionof the soul, or its being raised
from the dead; a new creationof the soul, or its being createdanew by Him
who made it; the washing of the soul, or its purification from defilement; the
healing of the soul, or its deliverance from disease;the liberation of the soul,
or its emancipationfrom bondage; the awakening ofthe soul, or its being
arousedout of sleep;and it is compared to the change wrought in the blind
when they receive their sight; on the deaf when their hearing is restored;on
the lepers when they are cleansed;on the dead when they are raisedto life.
(J. Buchanan, D. D.)

The necessityofregeneration
Mark Guy Pearse.
If birth and religious advantages coulddo anything to put a man into the
kingdom of God, Nicodemus could surely claim to be there. His descentwent
back without a break to Abraham, to whom is was pledged that in his seed
should the whole earth be blessed;he belonged to a nation marked off as
God's peculiar people by deliverances and promises such as belongedto no
others. If ever a man could claim to belong to God by religious observance
and associationthis man could. Upon him was the signand sealof his
belonging to God, the mark of that initial sacramentwith all its significance;
he was constantin prayer, in the study of the Scriptures, and in the
observance ofthe law. If external ceremonies couldset a man in the kingdom
of God, none could stand more securelythan Nicodemus, who through every
day and every hour of his life was subject to all kind of religious exercises, and
ceremonies carriedout with a scrupulous jealousy. If religion is in notions,
scriptural and orthodox notions, in reverent feelings, in devout prayers, in
generous sentiments, here then is a man in need of nothing. Yet this is the man
to whom it is spoken, "Verily, verily, I sayunto thee, excepta man be born
againhe cannotsee the kingdom of God." What then, was all this a
cumbersome folly? This Jewisharrangementof training and worship;
circumcision, altars, priests, sacrifices, prophecies — was it all no good, even
though God Himself had arranged and commanded it? Even so; it was all
useless, unless there is something more, and greaterthan it all. No good,
preciselyas food and light and air, as education and commerce and
civilization, are no good to a dead man. Put life into him — then all these
things shall wait upon him and minister to him and bless him. But he must
live first. Sacraments, services, sermons, Scriptures, creeds, may minister to
life — but there must be life first of all.
(Mark Guy Pearse.)
The greatchange

J. Buchanan, D. D.
I. ITS NATURE: entirely spiritual.
1. In its subject — the soul. It is not an external reform merely, but an
internal renovation — a change of mind and heart taking effect —
(1)On the understanding, when it is enlightened.
(2)On the conscience, whenit is convinced.
(3)On the will, when it is subdued.
(4)On the affections, whenthey are refined and purified.
(5)On the whole man, when he is transformed by the renewing of his mind
and createdanew.
2. In its Author — the Spirit of God. It belongs to Him —
(1)To enlighten the darkened understanding by shining into it.
(2)To awakenthe slumbering conscience by convincing it of sin.
(3)To subdue our rebellious wills, by making us willing in the day of His
power.
(4)To take awaythe stony heart and give us hearts of flesh.
3. In its means — the Word of God.
II. ITS CONCOMITANTS.
1. Precedentinstruction, con. viction, repentance, faith.
2. Consequentprogressive sanctification.
III. ITS NECESSITY.
1. From the fallen nature of man. An unconverted man is out of the kingdom
of God, and is incapable of entering it until born again.

2. From the characterofGod. No unregenerate man canenter the kingdom of
God, because —(1)It is impossible for God to do what implies a manifest
contradiction, such as is involved in the idea that a fleshly mind can, without a
radical change, become the subject of a spiritual kingdom.(2)Because itis
impossible for God to lie, and He has expressly saidthat we must be converted
or condemned. God is said to repent, but only when man himself repents.(3)
Becauseit is impossible for God to deny Himself or actin oppositionto His
infinite perfections. The supposition that a sinful man may enter His kingdom
implies that He must —
(a)Rescindthe law of His moral government.
(b)Depart from His declareddesign in the scheme of redemption.
(c)Reverse the moral constitution of man.
(d)Alter the whole characterof His kingdom.
(J. Buchanan, D. D.)
The lessonby night
A. Raleigh, D. D.
I. The cleardeliverance, by implication at least, on the doctrine of THE
COMPLETE DEPRAVITYOF HUMAN NATURE. It is to this man with his
morality and unblemished life, a teacherof the only true religion, and not to
some sin-defiled creature, that the Saviour speaks.Christ knew what was in
man, and this is in man.
II. THE RADICAL CHARACTER OF THE RELIGION OF CHRIST. In
order to meet this greatneed religion goes to the root of everything within us,
transforming all and "createsus anew in Christ Jesus."
III. THE INEXORABLE CHARACTER OF THIS REQUIREMENT.It is a
law of the kingdom of Christ never to be annulled.
1. One man comes strong in life's integrities.

2. Another radiant in socialcharities.
3. Another religious according to his own ideas.Theysee the gates open, but
the law shines above it, "Except," etc. These virtues do not go far enough, and
leave untouched life's centre and essence. At the root of all virtues is the claim
which God has on the love of His creatures. A just man who "robs God"!A
tender-hearted man who has no love for Jesus Christi A religious man who
expects to getinto the kingdom by outward ordinances!What contradictions!
IV. Although this law is radical and inexorable, THERE IS NOTHING
UNIFORM AS TO TIMES AND MODES. There is endless variety. It may be
by love or fear, with difficulty or ease,etc. It follows the lines of our
individuality, and is suitable to our circumstances.
V. THIS GREAT CHANGE IS VERY BLESSED. Whyshould it be regarded
as a stern necessity? It is a glorious privilege. It is described as seeing or
entering a kingdom of which God is King; as being born againinto the family
of which God is Father. Philosophy tells me to think againand be wiser, and I
think till my brain is giddy. Morality tells me I must act againand be better,
and I whip my conscience, but make little way. Philanthrophy tells me to feel
againwith quicker sympathy. But in that I fail. Priesthoodand priestcraft tell
me that I must pray, etc., again. Yes! but the burden of it. Jesus tells me I
must be born again. That is gospelfor me.
(A. Raleigh, D. D.)
Regeneration, orthe secondbirth
C. P. Masden, D. D.
I. WHAT IS REGENERATION?
1. Nota ritual or ceremonialchange. Outwardwashing cannotconfer inward
grace. The spirit birth is necessaryfor admission into the spiritual kingdom.

2. Notmorality. Goodcitizenship, honesty, integrity, natural affection, may
elevate and bless this human life; but more is necessaryto qualify for saintly
and Divine fellowship in the upper world.
3. Notself-culture.
4. Regenerationis coming into the Divine realm, into the spiritual kingdom,
into right relations with God and heaven, through Jesus Christ. It is a new
life, above the senses, above the earthly, above the material. It is the faith
faculty. No more aliens, but children.
II. HOW MAY I KNOW THAT I HAVE BEEN BORN AGAIN, THAT I AM
A CHILD OF GOD?
1. The direct witness of the Holy Ghost.
2. The conjoint testimony of our own spirit. My consciousnessaffirms the fact.
3. The predominance of grace. The new government is supreme. The renewed
soul stands ready for orders.
4. There will be difficulty in sinning. The new nature shrinks from sin as a
tender and sensitive plant shrinks ,from the north wind's blast.
5. There will be affinity for God. Fellowshipwith Fatherand Son.
6. There will be Christian joy and comfort. The rapture of a soul rescuedfrom
sin and hell, and adopted into God's family.
III. THE NECESSITYOF REGENERATION. Spiritual life is an essential
condition for the spiritual kingdom. Without it you can have no vital union
with God, and no knowledge ofthe spiritual life. What would you do in
heaven with an unregeneratednature? A strangerin a strange land; a beggar
amid bounty; blind amid beauty; deaf amid waves of song;hungry, yet with
no taste for heavenly joys — you would be out of place there.
(C. P. Masden, D. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
(3) Jesus answeredand said unto him.—The words of Nicodemus are clearly
only a preface to further questions. Jesus atonce answers these questions;the
answerbeing, as it frequently is, to the unexpressedthought (comp. e.g., John
2:18). The coming of the Messiah, the Divine Glory, God’s Kingdom, these are
the thoughts which filled men’s minds. These miracles—inwhat relation did
they stand to it? This Teacher—whatmessagefrom God had He about it?
Verily, verily, I say unto thee.—(Comp. John 1:51.)The words are in the
decisive tone of authority and certainty. “This is God’s teaching for thee,
teacheras thou thyself art” (John 3:10).
Except a man be born again, he cannot see the kingdom of God.—Our
translators have followedthe ancient expositors in giving the alternative
renderings “born again” and “born from above” (margin). Chrysostomnotes
the two currents of interpretation in his day; and in our own day the opinions
of scholars, whetherwe count them or weighthem, may be equally claimed
for either view. There can be no doubt that the Greek word (ἄνωθεν) is found
with both meanings. It is equally certain that St. John elsewhereuses it in the
localsense “from above” only (John 3:31; John 19:11;John 19:23); but these
instances are not sufficient to establishan usus loquendi, and the sense here,
and in John 3:7, must be takenin connectionwith the meaning of the verb.
(Comp. the same word in Luke 1:3, “from the very first,” and Galatians 4:9,
“again.”)Whathas not, perhaps, been sufficiently noted is, that the Greek
word is not the true key to the difficulty, and that its double sense has led men
to seek the meaning in a wrong direction. The dialogue was betweenOne who
was calledand one who really was a Rabbi. The word actually used almost
certainly conveyed but one sense, andit is this sense which the Syriac version,
coming to us from the secondcentury, and closelyconnectedwith the
Palestiniandialectof the first century, has preserved. This version reads
“from the beginning,” “afresh,” “anew.” This is the sense whichSt. John
wishes to express for his Greek readers, andthe word used by him exactly

does express it. That the Greek word has another meaning also, which
expresses the same thought from another point of view, may have determined
its choice. This other point of view was certainly not absentfrom the circle of
the writer’s thoughts (comp. John 1:13).
On “the kingdom of God,” which is of frequent occurrence in the earlier
Gospels, but in St. John is found only here and in John 3:5, comp. Note on
Matthew 3:2. To “see”the kingdom is, in New Testamentusage, equivalentto
“enterinto the kingdom,” John 3:5, where indeed some MSS. read“see.”
(Comp. in this John John 3:36, and Luke 2:26; Acts 2:27; Hebrews 11:5;
1Peter3:10; Revelation18:7.) The condition of the spiritual vision which can
see this kingdom is spiritual life, and this life is dependent on being born
anew.
(3) It is perfectly natural to ascribe the power of willing to the Spirit, but it is
not consistentwith the simplicity of our Lord’s teaching thus to personify
“wind,” especiallyin teaching on a subjectwhere the simplest words are hard
to fathom. The common rendering makes Him use the same word, in the same
verse, of the third personin the Trinity, and of a natural phenomenon.
BensonCommentary
John 3:3. Jesus answered — Jesus, knowing the prejudices Nicodemus
laboured under, both as a Jew and a Pharisee, judged it necessary
immediately to acquaint him with the absolute necessityofexperiencing a
thorough change, both of his heart and life, to be wrought by divine grace;a
change so greatas might appearlike coming into a new world by a second
birth, and would bring the greatestand most learnedmen to the simplicity,
teachableness, andhumility 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 whatevergreatprivileges
any man may inherit by his natural birth or education, or church-fellowship,
or by the place he occupies, orthe rank he holds in civil or religious society, or
how exactand strict soeverhe may be in ceremonialobservances;unless a
man be born again, he cannotsee — Cannot even have just views of, much

less canhe enjoy; the kingdom of God — On earth or in heaven; canneither
be a true member of the church militant, nor enter into the church
triumphant: nor will thy knowing and acknowledging thatI am a teacher
come from God, avail thee, unless thou experience this secondbirth. The
original expression, εαν μη τις γεννηθη ανωθεν, may also be rendered, unless a
man be born from above: the sense, however, whichour translation gives it, is
evidently that in which Nicodemus took it: for he so expresses himselfas to
show, that he thought a man could not be born in the manner Christ spoke of,
without entering a secondtime 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 readermust 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 wellinformed,
namely, that no external profession, no ceremonialobservances,orprivileges
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 necessaryfor 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
blessedimmortality; that all mankind, Gentiles as wellas 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 rejectedhim, their eternal, aggravated
condemnation would be the certain consequence. It is justly observed by Dr.
Owen, “Thatif regenerationhere mean only reformation of life, our Lord,
instead of making any new discovery, has only thrown a greatdeal of
obscurity on what was before plain and obvious, and known, not only to the
Jews, but the wiserheathen.” The fact is, as by justification and adoption, a
relative change, ora change of state, is signified, the personbefore 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 renewedin the spirit of
our minds, and putting on the new man, createdafter God in righteousness
and true holiness. The ground and reasonofwhich doctrine are evident; man
by the fall lostthe image of God, especiallyhis moral image, and without
recovering it, without being made pure in heart and life, he cannotsee the
Lord, Hebrews 12:14;Matthew 5:7; 2 Corinthians 5:3. Now this divine image
begins to be restoredto us when we are regenerated, andis increasedand
perfectedin 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 reasonmay 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 consequenceof
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 Peter2:3,)
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 SonJesus 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 andjoys, 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 soonbegin to entertain their views, and manifest affections and
dispositions, desires and designs, hopes and fears, joys and sorrows, similarto

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 strongermeat, 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
greatmeasure, the truth of this exposition, I do not think it comprehends the
whole of what the words imply. It is true, that to see oftendenotes 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 gooddays, for to enjoy gooddays; and to
see corruption, for to suffer corruption. But this sense ofthe word seeing is
limited to a very few phrases, ofwhich 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, orborn again, of water and of the Spirit, is not in a capacityof
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 discernit, 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 enjoyedby
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 consequentupon the former.” Our
Lord’s words being representedas spokenin answerto 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 teachercome 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 defectin his faith, “partly, as it were, to accountfor his silence on this
article, and partly to point out to him the proper source ofthis 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, orthe nature of his kingdom. Augustine is of opinion, that it was
necessarythus to humble the spiritual pride of the Pharisee:the conceited
superiority to the vulgar in things sacred, whichis the greatestobstructionto
divine knowledge, that he might be prepared for receiving with all humility
the illumination of the Spirit.” Dr. Macknightinterprets our Lord’s answerin
nearly the same sense with that above stated. His paraphrase on it is, “Though
the lustre of my miracles constrains thee to acknowledge, thatI am a teacher
come from God, thou dost not fully believe that I am the Messiah, andthe
reasonof thy doubt is, that thou dost not find me surrounded with the pomp
of a temporal prince. But, believe me, unless a man be renewedin the spirit of
his mind, he cannotdiscern the evidence of my mission, who am come to erect
the kingdom of God, consequentlycannot see that kingdom, cannot enter into
it on earth, neither enjoy it in heaven.”
Matthew Henry's Concise Commentary
3:1-8 Nicodemus was afraid, or ashamedto be seenwith 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 goodbeginnings, 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 ofhis own soul and its salvation, and went at once to them. Our
Saviour spoke ofthe necessityand nature of regenerationorthe new birth,
and at once directed Nicodemus to the source ofholiness 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
expressioncould have been chosento 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 cannotbe the
same with that which was before. This new birth is from heaven, ch. 1:13, and
its tendency is to heaven. It is a greatchange made in the heart of a sinner, by
the powerof the Holy Spirit. It means that something is done in us, and for us,
which we cannotdo for ourselves. Something is wrong, whereby such a life
begins as shall last for ever. We cannot otherwise expectany benefit by
Christ; it is necessaryto 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 acknowledgedhis ignorance, which shows a desire to be better
informed. It is then further explained by the Lord Jesus. He shows the Author
of this blessedchange. It is not wrought by any wisdom or power of our own,
but by the powerof the blessedSpirit. We are shapen in iniquity, which
makes it necessarythat our nature be changed. We are not to marvel at this;
for, when we considerthe 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 comparedto 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. Thoughthe 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 necessityofregeneration, it should
seem, made it not clearerto 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 ofgospeltruths, ver. 11-13, shows the
folly of those who make these things strange unto them; and it recommends us
to searchthem 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 ofthis must be from above, and
can be receivedby 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, Nu 21:6-9. In this observe the deadly and
destructive nature of sin. Ask awakenedconsciences, ask damnedsinners,
they will tell you, that how charming soeverthe allurements of sin may be, at
the lastit bites like a serpent. See the powerful remedy againstthis fatal
malady. Christ is plainly setforth to us in the gospel. He whom we offended is
our Peace, andthe 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, goodnews 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 greatGod should love such a worthless world! Here, also, is the great
gospelduty, 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 savedby him. And here is the great gospelbenefit, that whoeverbelieves
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 salvationin 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 greatsinner, yet he is not dealt with according to what
his sins deserve. How greatis the sin of unbelievers! Godsent One to save us,
that was dearestto himself; and shall he not be dearestto us? How greatis 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 gospelpardon. Unbelief is a sin
againstthe remedy. It springs from the enmity of the heart of man to God,
from love of sin in some form. Readalso the doom of those that would not
know Christ. Sinful works are works of darkness. The wickedworldkeepas
far from this light as they can, lesttheir deeds should be reproved. Christ is
hated, because sinis loved. If they had not hated saving knowledge,they
would not sit down contentedly in condemning ignorance. On the other hand,
renewedhearts bid this light welcome. A goodman acts truly and sincerelyin
all he does. He desires to know what the will of God is, and to do it, though
againsthis own worldly interest. A change in his whole characterand conduct
has takenplace. The love of God is shed abroadin 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 canbe little else than slavish
fear of God; but when his doubts are done away, when he sees the righteous
ground whereonthis forgiveness is built, he rests on it as his own, and is
united to God by unfeigned love. Our works are goodwhen 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, orthe
new birth, is a subjectto which the world is very averse;it is, however, the
grand concern, in comparisonwith 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, carnalpleasure, and riot, we die in our sins, and lie down in
sorrow? Whatdoes it signify though we are well able to actour 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 ofiniquity?
Barnes'Notes on the Bible
Verily, verily - An expressionof strong affirmation, denoting the certainty and
the importance of what he was about to say. Jesus proceeds to state one of the
fundamental and indispensable doctrines of his religion. It may seem
remarkable that he should introduce this subject in this manner; but it should
be remembered that Nicodemus acknowledgedthat he was a teachercome
from God; that he implied by that his readiness and desire to receive
instruction; and that it is not wonderful, therefore, that Jesus should

commence with one of the fundamental truths of his religion. It is no part of
Christianity to concealanything. Jesus declaredto every man, high or low,
rich or poor, the most humbling truths of the gospel. Nothing was kept back
for fearof offending men of wealth or power; and for them, as well as the
most poor and lowly, it was declaredto be indispensable to experience, as the
first thing in religion, a change of heart and of life.
Except a man - This is a universal form of expressiondesignedto include all
mankind. Of "eachand every man" it is certain that unless he is born again
he cannot see the kingdom of God. It includes, therefore, men of every
characterand rank, and nation, moral and immoral, rich and poor, in office
and out of office, old and young, bond and free, the slave and his master, Jew
and Gentile. It is clear that our Saviour intended to convey to Nicodemus the
idea, also, that "he" must be born again. It was not sufficient to be a Jew, or
to acknowledgehim to be a teachersent by God that is, the Messiah;it was
necessary, in addition to this, to experience in his own soulthat greatchange
calledthe "new birth" or regeneration.
Be born again - The word translatedhere "again" means also "from above,"
and is so rendered in the margin. It is evident, however, that Nicodemus
understood, it not as referring to a birth "from above," for if he had he would
not have askedthe question in John 3:4. It is probable that in the language
which he used there was not the same ambiguity that there is in the Greek.
The ancient versions all understood it as meaning "again," orthe "second
time." Our natural birth introduces us to light, is the commencement of life,
throws us amid the works ofGod, and is the beginning of our existence;but it
also introduces us to a world of sin. We early go astray. All men transgress.
The imagination of the thoughts of the heart is evil from the youth up. We are
conceivedin sin and brought forth in iniquity, and there is none that doeth
good, no, not one. The carnalmind is enmity againstGod, and by nature we
are dead in trespassesandsins, Genesis 8:21;Psalm14:2-3; Psalm51:5;
Romans 1:29-32;Romans 3:10-20;Romans 8:7.
All sin exposes men to misery here and hereafter. To escape fromsin, to be
happy in the world to come, it is necessarythat man should be changedin his
principles, his feelings, and his manner of life. This change, or the beginning

of this new life, is calledthe "new birth," or "regeneration." It is so called
because in many respects it has a striking analogyto the natural birth. It is
the beginning of spiritual life. It introduces us to the light of the gospel. It is
the moment when we really begin to live to any purpose. It is the moment
when God reveals himself to us as our reconciledFather, and we are adopted
into his family as his sons. And as every man is a sinner, it is necessarythat
eachone should experience this change, orhe cannotbe happy or saved. This
doctrine was not unknown to the Jews, andwas particularly predicted as a
doctrine that would be taught in the times of the Messiah. See Deuteronomy
10:16;Jeremiah 4:4; Jeremiah31:33;Ezekiel11:19; Ezekiel36:25;Psalm
51:12. The change in the New Testamentis elsewhere calledthe "new
creation" 2 Corinthians 5:17; Galatians 6:15, and "life from the dead," or a
resurrection, Ephesians 2:1; John 5:21, John 5:24.
He cannot see - To "see,"here, is put evidently for enjoying - or he cannotbe
fitted for it and partake of it.
The kingdom of God - Either in this world or in that which is to come - that is,
heaven. See the notes at Matthew 3:2. The meaning is, that the kingdom which
Jesus was aboutto setup was so pure and holy that it was indispensable that
every man should experience this change, or he could not partake of its
blessings. This is solemnly declaredby the Son of God by an affirmation
equivalent to an oath, and there can be no possibility, therefore, of entering
heaven without experiencing the change which the Saviour contemplated by
the "new birth." And it becomes everyman, as in the presence ofa holy God
before whom he must soonappear, to ask himself whether he has experienced
this change, and if he has not, to give no restto his eyes until he has sought the
mercy of God, and implored the aid of his Spirit that his heart may be
renewed.
Jamieson-Fausset-BrownBible Commentary
3. Except, &c.—This blunt and curt reply was plainly meant to shake the
whole edifice of the man's religion, in order to lay a deeperand more
enduring foundation. Nicodemus probably thought he had gone a long way,
and expected, perhaps, to be complimented on his candor. Instead of this, he is

virtually told that he has raiseda question which he is not in a capacityto
solve, and that before approaching it, his spiritual vision required to be
rectified by an entire revolution on his inner man. Had the man been less
sincere, this would certainly have repelled him; but with persons in his mixed
state of mind—to which Jesus was no stranger (Joh2:25)—such methods
speedbetter than more honeyed words and gradual approaches.
a man—not a Jew merely; the necessityis a universal one.
be born again—or, as it were, begin life anew in relation to God; his manner
of thinking, feeling, and acting, with reference to spiritual things, undergoing
a fundamental and permanent revolution.
cannot see—canhave no part in (just as one is said to "see life," "seedeath,"
&c.).
the kingdom of God—whetherin its beginnings here (Lu 16:16), or its
consummation hereafter(Mt 25:34;Eph 5:5).
Matthew Poole's Commentary
We observedbefore, that the term answereddoth not always in the New
Testamentsignify a reply to a question before propounded; but sometimes no
more than a reply, or the beginning of another speech:whether it doth so here
or no, some question. Some think Christ here gives a strict answerto a
question which Nicodemus had propounded to him, about the way to enter
into the kingdom of God; which question the evangelistsets not down, but
leaves to the reader to gatherfrom the answer. Others think that our Saviour
knew what he would say, and answeredthe thoughts of his heart. Others, that
he only began a discourse to him about what was highly necessaryfor him,
that was a masterin Israel, to understand and know. He begins his discourse
with
Verily, verily, the import of which we considered, John 1:51. The word
translated again, is anwyen, which often signifieth from above; so it signifieth,
John 3:31 Jam 1:17 3:15-17. It also signifieth again:Galatians 4:9, How turn

ye again to the weak and beggarlyelements? That it must be so translated
here, and John 3:7, appearethfrom Nicodemus’s answerin the next verse. But
the expressionofthe secondor new birth by this word, which also signifies
from above, may possibly reachus, that the new birth must be wrought in the
soul from above by the power of God, which is what was said before, John
1:12,13, the necessityof which our Saviour pressethfrom the impossibility
otherwise of his seeing the
kingdom of God; by which some understand the kingdom of his glory (as the
phrase is used, Luke 18:24,25);others understand it of the manifestation of
Christ under the gospelstate, or the vigour, power, and effectof the gospel,
and the grace thereof. By seeing of it, is meant enjoying, and being made
partakers of it, as the term is used, Psalm 16:10 John 16:10 Revelation18:7.
The Jews promisedtheir whole nation a place in the kingdom of the Messiah,
as they were born of Abraham, Matthew 3:9; and the Pharisees promised
themselves much from their observationof the law, &c. Christ lets them know
neither of these would do, but unless they were wholly changedin their hearts
and principles (for so much being born againsignifieth; not some partial
change as to some things, and in some parts) they could never have any true
share, either in the kingdom of grace in this life, or in the kingdom of glory in
that life which is to come. It is usual by the civil laws of countries, that none
enters into the possessionof an earthly kingdom but by the right of birth; and
for the obtaining the kingdom of heaven, there must be a new birth, a
heavenly renovation of the whole man, soul, body, and spirit, to give him a
title, by the wise and unchangeable constitution of God in the gospel, and to
qualify him for the enjoyment of it.
Gill's Exposition of the Entire Bible
Jesus answeredandsaid unto him,.... Not to any express question put by
Nicodemus;unless it canbe thought, that a question of this kind might be
asked, whatis the kingdom of God, so much spokenof in thy ministry? and
what is requisite to the seeing and enjoying of it? though not recordedby the
evangelist;but rather to the words of Nicodemus, concluding from his

miracles, that he was the Messiah;and that the kingdom of God was now
approaching, or the world to come, the Jews so much speak of; and in which
all Israel, according to their notion, were to have a part (o); and which notion,
our Lord in the following words, seems to oppose:
verily, verily, I sayunto thee, excepta man be born again, he cannot see the
kingdom of God; Nicodemus, according to the generalsense of the nation,
thought that when the Messiahcame, andhis kingdom was setup, they should
all share in it, without any more ado; they being the descendants ofAbraham,
and having him for their father: but Christ assures him, that he must be
"born again";in distinction from, and oppositionto his first birth by nature;
in which he was vile, polluted, carnal, and corrupt, being conceivedin sin, and
shapen in iniquity, and was a transgressorfrom the womb, and by nature a
child of wrath; and in opposition to, his descentfrom Abraham, or being born
of him, and of his seed;for this would be of no avail to him in this case, nor
give him any right to the privileges and ordinances of the kingdom of God, or
the Gospeldispensation;see Matthew 3:9; as also to birth by proselytism; for
the Jews have a frequent saying (p), that
"one that is made a proselyte, , "is like a child new born".''
Which they understand, not in a spiritual, but in a civil sense;such being free
from all natural and civil relations, and from all obligations to parents,
masters (q), &c. And by this phrase our Lord signifies, that no man, either as
a man, or as a son of Abraham, or as a proselyte to the Jewishreligion, can
have any true knowledge of, or right unto, the enjoyment of the kingdom of
God, unless he is born again;or regenerated, and quickened by the Spirit of
God; renewedin the spirit of his mind; has Christ formed in his heart;
becomes a partakerof the divine nature; and in all respects a new creature;
and an other in heart, in principle, in practice, and conversation;or unless he
be "born from above", as the word is rendered in John 3:31; that is, by a
supernatural power, having the heavenly image stamped on him; and being
calledwith an heavenly calling, even with the high calling of God in Christ
Jesus:if this is not the case,a man can have no true knowledge ofthe kingdom
of the Messiah, whichis not a temporal and carnalone; it is not of this world,
nor does it come with observation;nor canhe have any right to the

ordinances of it, which are of a spiritual nature; and much less canhe be
thought to have any true notions, or to be possessedof the kingdom of grace,
which lies in righteousness, peace, andjoy in the Holy Ghost;or to have either
a meetness for, or a right unto the kingdom of glory: though by the following
words it seems, thatthe word is rightly rendered "again", ora secondtime, as
it is by Nounus.
(o) Misn. Sanhedrin, c. 11. sect. 1.((p) T. Bab. Yebamot, fol. 22. 1. 48. 2. 62. 1.
& 97. 2.((q) Vid. Maimon. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2.
Geneva Study Bible
{2} Jesus answeredand said unto him, Verily, verily, I say unto thee, Excepta
man be born again, he cannot{d} see the {e} kingdom of God.
(2) The beginning of Christianity consists in this, that we know ourselves not
only to be corrupt in part, but to be wholly dead in sin: so that our nature has
need to be createdanew, with regard to its qualities, which canbe done by no
other power, but by the divine and heavenly, by which we were first created.
(d) That is, go in, or enter, as he expounds himself below in Joh 3:5.
(e) The Church: for Christ shows here how we come to be citizens and to have
anything to do in the city of God.
Meyer's NT Commentary
John 3:3. In John 3:2 Nicodemus had only uttered the preface to what he had
it in his mind to ask;the question itself was to have followed. But Jesus
interrupts him, and gives him the answerby anticipation. This question,
which was not (as Lange thinks, in contradiction of the procedure of
Nicodemus on other occasions)keptback with remarkable prudence and
caution, is to be inferred solelyfrom the answerof Jesus;and it was
accordinglyno other than the generalinquiry, “What must a man do in order
to enter the Messiah’s kingdom?” notthe specialone, “Is the baptism of John
sufficient for this?” (Baeumlein), for there is no mention of John the Baptist in
what follows;comp. rather Matthew 19:16. The first is the question which the
Lord reads in the heart of Nicodemus, and to which He gives an answer,-—an

answerin which He at once lays hold of the anxiety of the questioner in its
deepestfoundation, and overturns all Pharisaic, Judaistic, and merely human
patchwork and pretence. To suppose that part of the conversationis here
omitted (Maldonatus, Kuinoel, and others), is as arbitrary as to refer the
answerof Jesus to the words of Nicodemus. Sucha reference must be rejected,
because Jesushad not given him time to tell the purpose of his coming. We
must not therefore assume, either that Jesus wishedto lead him on from faith
in His miracles to that faith which effects a moral transformation (Augustine,
De Wette, comp. also Luthardt and Ebrard); or that “He wishedto convince
Nicodemus, who imagined he had made a greatconfessionin his first words,
that he had not yet so much as made his way into the porticoes oftrue
knowledge”(Chrysostom);or that “He wished to intimate that He had not
come merely as a Teacher, but in order to the moral renewalof the world”
(BaumgartenCrusius, comp. already Cyril, and Theophylact); or, “Videris
tibi, O Nicodeme, videre aliquod signum apparentis jam regni coelorumin
hisce miraculis, quae ego edo; amen dico tibi: nemo potestvidere regnum Dei,
sicut oportet, si non, etc.” (Lightfoot, approved by Lücke, and substantially by
Godetalso).
ἐὰν μὴ τις γενν. ἄνωθεν] except a man be born from above, i.e. excepta man
be transformed by God into a new moral life. See on John 1:13. What is here
required answers to the μετανοεῖτε, etc., with, which Jesus usually beganHis
preaching, Mark 1:15. ἄνωθεν, the opposite of κάτωθεν, may be takenwith
reference to place (here equivalent to ἐκ τοῦ οὐρανοῦ;comp. Xen. Mem. iv. 3.
14; Symp. vi. 7; Thuc. iv. 75. 3; Soph. El. 1047;Eur. Cycl. 322;Bar6:63; Jam
1:17; Jam 3:15), or with reference to time (equivalent to ἐξ ἀρχῆς);
Chrysostomgives both renderings. The latter is the ordinary interpretation
Syriac, Augustine, Vulgate, Nonnus, Luther, Castalio, Calvin, Beza,
Maldonatus, etc. (so likewise Tholuck, Olshausen, Neander, andsubstantially
Luthardt, Hengstenberg, Godet)—becauseNicodemus himself (John 3:4) thus
understood it. Accordingly, ἄνωθεν would be equivalent to iterum, again,

anew, as Grimm (on Wis 19:6) also thinks. But this is already unjustifiable
upon linguistic grounds, because ἄνωθενwhen usedof time does not signify
iterum or denuo, but throughout, from the beginning onwards[150](and so
Ewald and Weiss interpret it), Luke 1:3; Acts 26:5; Galatians 4:9; Wis 19:6;
Dem. 539, 22. 1082, 7. 13;Plat. Phil. 44 D; and, conformably with Johannean
usage, the only right rendering is the local, not only linguistically (John 3:31;
John 19:11; John 19:23), but, considering the manner of representation,
because Johnapprehends regeneration, not according to the element of
repetition, a being born again, but as a divine birth, a being born of God; see
John 1:13; 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:1. The
representationof it as a repeated, a renewedbirth is Pauline (Titus 3:5, comp.
Romans 12:2; Galatians 6:15; Ephesians 4:23-24;Colossians3:9) and Petrine
(1 Peter3:22). Ἄνωθεν, therefore, is rightly taken as equivalent to ἐκ θεοῦ by
Origen, Gothic Vers. (ïupathrô), Cyril, Theophylact, Arethas, Bengel, etc.;
also Lücke, B. Crusius, Maier, De Wette, Baur, Lange, Hilgenfeld, Baeumlein,
Weizsäcker(who, however, adopts a double sense), Steinfass.
ἰδεῖν] i.e. as a partakerthereof. Comp. εἰσελθεῖν, John 3:5, and see John 3:36,
also ἰδεῖν θάνατον(Luke 2:26; Hebrews 11:5), διαφθοράν(Acts 2:27), ἡμέρας
ἀγαθάς (1 Peter3:10), πένθος (Revelation18:7). From the classics, see Jacobs
ad Del. epigr. p. 387 ff.; Ellendt, Lex. Soph. II. 343. Nottherefore:“simply to
see, to say nothing of entering,” Lange; comp. Ewaldon John 3:5. It is to be
observedthat the expressionβασ. τοῦ θεοῦ does not occur in John, save here
and in John 3:5;[151] and this is a proof of the accuracywith which he has
recordedthis weighty utterance of the Lord in its original shape. In John
18:36 Christ, on an extraordinary occasion, speaks ofHis kingdom. The
conceptionof “the kingdom” in John does not differ from its meaning
elsewhere in the N. T. (see on Matthew 3:2). Moreover, the necessary
correlative thereto, the Parousia, is not wanting in John (see on John 14:3).
[150]This, and not “againfrom the beginning,” as Hofmann (Schriftbeweis,
II. 11)arbitrarily renders it, is the meaning of ἄνωθεν. It is self-evident that

the conceptionfrom the beginning does not harmonize with that of being
born. Nor, indeed, would “againfrom the beginning,” but simply “again,” be
appropriate. Again from the beginning would be πάλιν ἄνωθεν, as in Wis
19:6; Galatians 4:9. The passage, moreover, fromJosephus, Antt. i. 18. 3,
which Hofmann and Godet(following Krebs and others)quote as sanctioning
their rendering, is inconclusive. For there we readφιλίαν ἄνωθεν ποιεῖται:
“he makes friendship from the beginning onwards,” not implying the
continuance of a friendship before unused, nor an entering againupon it.
Artemidorus also, Oneirocr. i. 14, p. 18 (cited by Tholuck after Wetstein),
where mention is made of a dream of a corporealbirth, uses ἄνωθεν in the
sense not of again, but as equivalent to coelitus with the idea of a divine
agencyin the dream (Herm. Gottesd. Alterth. § 37. 7. 19).
[151]‘The expression, moreover, βασ. τῶν οὐρανῶν(comp. the Critical Notes)
is not found in John.
Cambridge Bible for Schools andColleges
3. Jesus answered]He answers his thoughts before they are expressed. See on
John 2:25, and on John 1:51.
born again] The word translated‘again’ may mean either ‘from the
beginning,’ or ‘from above.’By itself it cannotexactly mean ‘again.’ S. John
uses the same word John 3:31; John 19:11; John 19:23. In all three places,
(see especiallyJohn19:11), it means ‘from above,’ which is perhaps to be
preferred here: ‘from the beginning’ would make no sense. To be ‘born from
above’ recalls being ‘born of God’ in John 1:13, (comp. 1 John 3:9; 1 John
4:7; 1 John 5:1; 1 John 5:4; 1 John 5:18). Of course being ‘born from above’
is necessarilybeing ‘born again;’ but ‘again’ comes not so much from the
Greek word, as from the context. Comp. ‘verily I say unto you, except ye be
convertedand become as little children, ye shall not enter into the kingdom of
heaven,’ Matthew 18:3.

There is a probable reference to this passage(3–5)in Justin Martyr, Apol. I.
lxi. If so, we have evidence that this Gospelwas knownbefore a.d. 150. See on
John 1:23 and John 9:1.
he cannot see]i.e. so as to partake of it. Comp. to ‘see corruption,’ Psalm
16:10;to ‘see evil,’ Psalm90:15; to ‘see death,’ John 8:51; Luke 2:26.
the kingdom of God] This phrase, so frequent in the Synoptists, occurs only
here and John 3:5 in S. John. We may conclude that it was the very phrase
used.
Bengel's Gnomen
John 3:3. Ἐὰν μὴ τίς, Unless one [Except a man]) The expressionis indefinite:
Nicodemus, however, rightly applies it to himself. Comp. John 3:7, ye. The
sense here is: That opinion of thine, Nicodemus, as to Jesus is not sufficient: it
is needful that you absolutelybelieve, and submit yourself to the heavenly
ordinance, even baptism. Comp. Mark 16:16, “He that believeth and is
baptized shall be saved.” This was the doctrine necessaryfor Nicodemus.
Accordingly Jesus beganfrom this point, as Nicodemus indeed had furnished
the handle.—γεννηθῇ, be born) This is put forward first under a figure, in
hard language, in order to convince [convict] Nicodemus of ignorance;it is
afterwards, when he was humbled, shownin plain [literal] words, John 3:15,
“Thatwhosoeverbelievethin Him should not perish,” etc., etc. [Comp. 1 John
5:1, Whosoeverbelieveththat Jesus is the Christ is born of God.] The same
truth is expressedin this passage, as Matthew 3 expresses by the word
μετανοίας, repentance. Forthis word does not occur in the whole Gospel
according to John.[50][Beware ofthinking that the work of faith is
accomplishedwithout any trouble: for it is (nothing short of) a generation
from above. Beware again, onthe other hand, of regarding regenerationas
more difficult than it really is: it is simply, to wit, accomplishedby faith (i.e. in
the actof believing).—V. g.]—ἄνωθεν) Comp. John 3:2; John 3:7; John 3:11,
“We speak that we do know, and testify that we have seen,” etc.;31, “He that

cometh from above is above all.” ἄνωθεν signifies from above, whence the Son
of man hath come down.—οὐ δύναται, cannot)Nicodemus had not himself
sufficiently known [the full significancyof] what (John 3:2, Thou art a
Teachercome from God) he had said.—ἰδεῖν, to see)even now, and after this
life: to see, with [real] enjoyment.—τὴν βασιλείαν τοῦ Θεοῦ, the kingdom of
God) [Nicodemus was aspiring after this; yet being ignorant of how great
consequence in this respectfaith in Jesus was.—V. g.]He who sees Christ, sees
this. Whence the new birth [cometh], thence [also cometh] acquaintance with
Him.
[50] Both Evangelists openthe Gospelwith the same initiatory truth, though
the difference of the word in one from that of the other proves the coincidence
undesigned.—E. and T.
Pulpit Commentary
Verses 3-21. -
5. The revelation of earthly and heavenly things to one who knew that God
was with him. Verses 3-12. -
(1) The conditions of admission into the kingdom of God. New birth of the
Spirit. Verse 3. - Many explanations have been offeredof the link of
connectionbetweenthe suggestionofNicodemus and the reply of Jesus. Many
expansions or additions have been conjectured, suchas the following,
suggestedby Christ's own language elsewhere:"You, by the finger of God,
are casting out devils; then the kingdom of God has come nigh unto us. How
may we enter upon its further proofs?" - a view which would demand a
deeper knowledge ofthe mind of Christ than we have any reasonto suppose
diffused at this period. Others (Baumlein) have supposedNicodemus to have
said, "Doesthe baptism of John suffice for admissioninto the kingdom?" - a
suggestionwhichwould be most strange for a Pharisaic Sanhedristto have

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