The document discusses Nicodemus, a Pharisee and ruler of the Jews who approached Jesus for a conversation at night. It explains his background, status as a member of the Sanhedrin, and how he remained sympathetic to Jesus despite the prevailing opposition against Christ. The commentary also touches on themes of faith, the necessity of spiritual rebirth, and Nicodemus's eventual actions in support of Jesus after his crucifixion.

1. JOHN 3 COMMENTARY
EDITED BY GLENN PEASE
Jesus Teaches Nicodemus
1 Now there was a Pharisee, a man named
Nicodemus who was a member of the Jewish
ruling council.
BARNES, "A man of the Pharisees - A Pharisee. See the notes at Mat_3:7.
Nicodemus, a ruler of the Jews - One of the “Sanhedrin,” or great council of
the nation. He is twice mentioned after this as being friendly to our Saviour; in the
first instance as advocating his cause, and defending him against the unjust suspicion
of the Jews Joh_7:50, and in the second instance as one who came to aid in
embalming his body, Joh_19:39. It will be recollected that the design of John in
writing this gospel was to show that Jesus was the Messiah. To do this he here
adduces the testimony of one of the rulers of the Jews, who early became convinced
of it, and who retained the belief of it until the death of Jesus.
CLARKE, "Nicodemus, a ruler of the Jews - One of the members of the
grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of
the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who
lived in the time of Vespasian, and was reputed to be so rich that he could support all
the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant
mode of talking.
GILL, "There was a man of the Pharisees,.... The Syriac version adds, "there";
that is, at Jerusalem; and who was among those that believed in the name of Christ,
upon seeing the miracles he did at the feast of the passover, in that place. This man
was not a common and ordinary man, but a man of note and eminence, of dignity
and figure; and who was of the sect of the Pharisees, which was the strictest sect for
religion and holiness, among the Jews; and which, as corrupt as it was, was also the
soundest; as having not only a regard to a Messiah, and to all the writings of the Old
Testament, but also believed the doctrines of angels and spirits, and the resurrection
of the dead, which the Sadducees denied; but yet they were implacable enemies of
Christ; and therefore it is the more to be wondered at, that such an one should come
to him, and desire a conversation with him:
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2. named Nicodemus; frequent mention is made of ‫גוריון‬ ‫בן‬ ‫,נקדימון‬ "Nicodemon ben
Gorion", the brother of Josephus ben Gorion (p), the writer of the Wars and
Antiquities of the Jews; and there are some things which make it probable, that he
was the same with this Nicodemus; for the Nicodemon the Jews speak so much of,
lived in this age; as appears, not only from his being the brother of Josephus, but also
from his being contemporary with R. Jochanan ben Zaccai, who lived in this time,
and until the destruction of the temple; since these two are said (q) to be together at
a feast, made for the circumcision of a child. Moreover, he is represented as very rich,
and is said to be one of the three rich men in Jerusalem (r), and who was able to have
maintained ‫,מדינה‬ a city ten years (s); and they speak of his daughter, as exceeding
rich: they say, that she had for her dowry a thousand thousand golden denarii, or
pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve
thousand golden denarii; and that a Tyrian golden denarius was spent upon her every
week, for a certain kind of soup (t); and the wise men decreed her four hundred
golden denarii, for a box of spices every day (u); and it is elsewhere (w) said, five
hundred: and this our Nicodemus was very rich, as appears from his liberality at the
funeral of our Lord, Joh_19:39. Moreover, the Nicodemon of the Jews, is said to be a
counsellor (x) in Jerusalem; and so was this, as seems evident from Joh_7:32 and it
may be further observed (y), that the right name of Nicodemon, was Boni (z); now
Boni elsewhere (a), is said to be one of the disciples of Jesus, as Nicodemus was
secretly, and perhaps at, and after his death openly, as his associate Joseph of
Arimathea was; to which may be added, the extreme poverty that his daughter is by
them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her
gathering barley corns from under the horses' hoofs in Aco (b); or as it is elsewhere
said, out of the dung of the beasts of the Arabians; when she asked alms of him, and
he inquired of her, what was become of her father's substance. Now to this low
estate, the family of our Nicodemus might be reduced, through the persecution of the
Christians by the Jews. The name is Greek, as at this time many Greek names were in
use among the Jews, and signifies the same as Nicolas; but the Jews give an
etymology of it, agreeably to the Hebrew language; and say, that he was so called,
because the sun, ‫,נקדה‬ "shone out for his sake": the occasion and reason of it, they tell
us, were this (c); Nicodemon, upon want of water at one of the feasts, agreed with a
certain man for twelve wells of water, to be returned on such a day, or pay twelve
talents of silver; the day being come, the man demanded the water, or the money;
Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water;
but meeting the man, he insisted on it that the day was past, the sun being set, and
therefore required the money; Nicodemon went and prayed again, and the sun shone
out; and they add, that there are three persons for whom the sun ‫,נקדמה‬ "was
prevented", detained, or hindered in its course, (a word nearer his name than the
former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they
produce Scripture, and for the latter tradition: hence it is elsewhere said (d), that as
the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben
Gorion: but to proceed with the account of our Nicodemus, he was
a ruler of the Jews; not a civil magistrate; for the civil government was now in the
hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim,
which consisted of the doctors, or wise men, and priests, Levites, and elders of the
people; and so was a dignified person, and as afterwards called, a master in Israel.
HENRY, "We found, in the close of the foregoing chapter, that few were brought
to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a
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3. great way for the salvation though but of one soul. Observe,
I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and
here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of
the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers
are unlearned and ignorant men. The principles of the Pharisees, and the
peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there
were some in whom even those high thoughts were cast down and brought into
obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2.
He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-
counsellor, a man of authority in Jerusalem. Bad as things were, there were some
rulers well inclined, who yet could do little good because the stream was so strong
against them; they were over-ruled by the majority, and yoked with those that were
corrupt, so that the good which they wished to do they could not do; yet Nicodemus
continued in his place, and did what he could, when he could not do what he would.
JAMIESON, "Joh_3:1-21. Night interview of Nicodemus with Jesus.
Nicodemus — In this member of the Sanhedrim sincerity and timidity are seen
struggling together.
MEYER, " NEW LIFE FROM ABOVE THE NEED OF ALL
Joh_2:23-25; Joh_3:1-8
A solemn question is suggested by Joh_2:24. Can Jesus trust Himself to us? We must
show ourselves worthy of His trust. In Joh_3:1-36; Joh_4:1-54 we have two
remarkable instances of the Lord’s intimate knowledge of the human heart.
Apparently Nicodemus had shrunk from identifying himself with John’s baptism. He
was one of the richest men in Jerusalem, and our Lord addressed him as the teacher,
Joh_2:10, R.V. He was willing to talk about systems of truth and schemes of
philosophy; but the Master knew that more, much more, was necessary; there must
be the emergence of His soul into the experience of an enlarged and fuller life. The
phrase, “the new birth,” the Jews always used for Gentiles, and it greatly startled
Nicodemus to learn that there was needed for himself the same change as was
required by Gentiles before entering the Jewish commonwealth. In speaking of
water, our Lord probably refers to the baptism of John, in which men confessed their
sins and expressed their desire to leave the past behind and to enter a fuller
experience of the life of God. The new life begotten by the Spirit of God is as
mysterious as the wind. That Spirit, bearing the germ of a new life, rejoices to enter
each open casement and to fill each vacuum, wherever one will.
CALVIN, "1.Now there was a man of the Pharisees. In the person of Nicodemus
the Evangelist now exhibits to our view how vain and fleeting was the faith of
those who, having been excited by miracles, suddenly professed to be the
disciples of Christ. For since this man was of the order of the Pharisees, and held
the rank of a ruler in his nation, he must have been far more excellent than
others. The common people, for the most part, are light and unsteady; but who
would not have thought that he who had learning and experience was also a wise
and prudent man? Yet from Christ’s reply it is evident, that nothing was farther
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4. from his design in coming than a desire to learn the first principles of religion. If
he who was a ruler among men is less than a child, what ought we to think of the
multitude at large? Now though the design of the Evangelist was, to exhibit, as in
a mirror, how few there were in Jerusalem who were properly disposed to
receive the Gospel, yet, for other reasons, this narrative is highly useful to us;
and especially because it instructs us concerning the depraved nature of
mankind, what is the proper entrance into the school of Christ, and what must
be the commencement of our training to make progress in the heavenly doctrine.
For the sum of Christ’s discourse is, that, in order that we may be his true
disciples, we must become new men. But, before proceeding farther, we must
ascertain from the circumstances which are here detailed by the Evangelist, what
were the obstacles which prevented Nicodemus from giving himself unreservedly
to Christ.
Of the Pharisees. This designation was, no doubt, regarded by his countrymen as
honorable to Nicodemus; but it is not for the sake of honor that it is given to him
by the Evangelist, who, on the contrary, draws our attention to it as having
prevented him from coming freely and cheerfully to Christ. Hence we are
reminded that they who occupy a lofty station in the world are, for the most part,
entangled by very dangerous snares; nay, we see many of them held so firmly
bound, that not even the slightest wish or prayer arises from them towards
heaven throughout their whole life. Why they were called Pharisees we have
elsewhere explained; (54) for they boasted of being the only expounders of the
Law, as if they were in possession, of the marrow and hidden meaning of
Scripture; and for that reason they called themselves ‫פרושים‬ (Perushim.) Though
the Essenes led a more austere life, which gained them a high reputation for
holiness; yet because, like hermits, they forsook the ordinary life and custom of
men, the sect of the Pharisees was on that account held in higher estimation.
Besides, the Evangelist mentions not only that Nicodemus was of the order of the
Pharisees, but that he was one of the rulers of his nation.
COFFMAN, "Verse 1
The proper understanding of this chapter begins with the final verses of John 2,
where it was revealed that a great number of people "believed on" the Lord
Jesus Christ, but whose discipleship was rejected by the Lord because they had
"faith only." Commentators who have vainly tried to find something wrong with
the faith of those people are frustrated by the fact that "believed on" in John
2:23 means exactly what it means everywhere else in the New Testament. See
under John 12:42,43. The failure of those "believers on his name" to be accepted
by Jesus was due to the fact that in all the history of redemption nobody was
ever accepted upon the basis of faith alone. One of the things, in this dispensation
of mercy, that one must have in addition to faith is the experience of the new
birth. That was precisely the lack of those believers at the end of John 2; and,
appropriately, John next recorded the Saviour's instruction regarding the new
birth. This interview with Nicodemus with its teaching on the new birth (John
3:1-21) and the final witness of John the Baptist (John 3:22-36) form the subject
matter of this whole chapter.
Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jew's;
4

5. the same came unto him by night, and said to him, Rabbi, we know that thou art
a teacher come from God; for no one can do these signs that thou doest, except
God be with him. (John 3:1-2)
Nicodemus ... means innocent blood, or victor over the people,[1] depending
upon whether the name is Greek or Hebrew. He was a wealthy Pharisee, member
of the Sanhedrin, teacher of theology, and known as a "ruler of the Jews," a title
reserved in Rabbinic literature "for a great man, or a prince."[2] For an article
on the Pharisees, see my Commentary on Matthew, Matthew 3:7.
The connection here with events of the preceding chapter is dramatic,
Nicodemus clearly being one of those "believers" who did not obey the Lord.
The omniscience of Jesus is evident in his answering the question of Nicodemus
without his utterance of the question. Nicodemus is mentioned three times in this
Gospel: (1) He came to Christ (John 3:2); (2) He spoke for Christ (John 7:45-52);
and (3) He honored Christ (John 19:39,40); and in each instance the
circumstance of his coming to Jesus by night is mentioned.
The same came unto him by night ... Some have supposed that the night
interview resulted from Nicodemus' fear of his peers in the Sanhedrin, but the
idea of secrecy must be imported into the text. It is just as reasonable to suppose
that the night afforded the best opportunity. In the absence of certain
knowledge, one conjecture is as good as another. Although Nicodemus spoke up
on behalf of Jesus before the Sanhedrin (John 7:45-52), it is not recorded that he
did so when that body condemned Jesus to death, hence, the inference that he
was not present at that trial. After Jesus' death, Nicodemus and Joseph of
Arimathea prepared the body for burial (John 19:39,40). One can hope that,
after the resurrection, this sincere, fair-minded man became a loyal disciple.
OOYvery center of Judaism. These words admit that the whole Sanhedrin knew
of the heavenly origin of Jesus and of the validity of his astounding miracles.
Only one of the great signs John selected for this Gospel had been recorded at
this point; but Nicodemus' words, along with John 2:23, show that many signs
had been wrought.
For no one can do these signs ... See above paragraph. How amazing it is that
with such evidence before them, so few, probably only this man and Joseph of
Arimathea, were touched in their hearts sufficiently to lead them to Jesus.
[1] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan:
Zondervan Publishing Company, 1958), p. 259.
[2] Brooks Foss Westcott, The Gospel according to St. John (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 1971), p. 248.
LIGHTFOOT, "Verse 1
1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
[Nicodemus.] The Talmudists frequently mention Nicodemus. Now the Jews
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6. derive this name, not from the Greek original, but from this story:
"Upon a certain time, all Israel ascended up to Jerusalem to the feast, and there
wanted water for them. Nicodemus Ben Gorion comes to a great man, and prays
him, saying, 'Lend me twelve wells of water, for the use of those that are to come
up to the feast, and I will give you back twelve wells again; or else engage to pay
you twelve talents of silver': and they appointed a day. When the day of payment
came, and it had not yet rained, Nicodemus went to a little oratory, and covered
himself, and prayed: and of a sudden the clouds gathered, and a plentiful rain
descended, so that twelve wells were filled, and a great deal over. The great man
cavilled that the day was past, for the sun was set: Nicodemus goes into his
oratory again, covers himself and prays, and the clouds dispersing themselves,
the sun breaks out again. Hence that name given him Nicodemus, because the
sun shone out for him."
If there be any thing of truth in this part of the story, it should seem Nicodemus
was a priest, and that kind of officer whose title was a digger of wells; under
whose peculiar care and charge was the provision of water for those that should
come up to the feast. His proper name was not Nicodemus, but Bonai; as Taanith
in the place above quoted. Now in Sanhedrim, Bonai is reckoned amongst the
disciples of Jesus, and accounted one of the three richest men amongst the Jews
at that time, when Titus besieged Jerusalem. "There were three the most wealthy
men in Jerusalem, Nicodemus Ben Gorion, Calba Sabua, and Zizith
Hakkeesoth." But in Echah Rabbathi, "There were then in Jerusalem four
counsellors, Ben Zizith, and Ben Gorion, and Ben Nicodemon, and Ben Calba
Sabua; men of great wealth," &c.
There is mention also of a "daughter of Nicodemus Ben Gorion, the furniture of
whose bed was twelve thousand deniers." But so miserably was she and the
whole family impoverished, that "Rabban Jochanan Ben Zaccahi saw her
gathering barleycorns out of the dung of the Arabs' cattle: saith he to her, 'Who
art thou, my daughter?' 'I am (saith she) the daughter of Nicodemus Ben
Gorion.' 'What then (saith he) is become of all thy father's wealth?'" &c.
I leave it with the reader to determine with himself whether the Nicodemus
mentioned amongst them be the same with this of ours or no. It is not much for
the reputation of that Nicodemus (whatever may be supposed in the affirmative),
that these authors should all along make so honourable mention of him.
However, some passages look as if it might be the same man, viz., the name
Bonai, by which he went for a disciple of Jesus; the impoverishment of his
family, which may be conceived to fall upon them in the persecution of
Christianity, &c.: but it is not tanti that we should labour at all in a thing so very
perplexed, and perhaps no less unprofitable.
BIBLICAL ILLUSTRATOR, "There was a man of the Pharisees named
Nicodemus
Nicodemus
I.
6

7. NICODEMUS THE INQUIRER. He was a Pharisee, and therefore all manner of
religious obstacles, formalism, etc., stood in his way. He was a ruler, and therefore all
manner of social impediments beset him. But his conscience had been awakened. He
came in the dark so as not to be noticed. He admits Christ’s Divine teacher-ship. Men
now hold miracles in light esteem, but this narrative shows us that they should make
a sober man think. Our Lord’s reply shows that Nicodemus’ admission was not
enough. It is a great thing to reverence Christ, but this will not save without a
spiritual change. About this Nicodemus was as ignorant as a babel and as Jesus
opened it and related matters he might well marvel. He had inquired, and now heard
much more than he anticipated. He is a sample of most inquirers. Through chinks
and crannies the heavenly light steals silently and gradually. As the light goes in,
prejudices are overcome and notions surrendered, until it becomes day as it did with
Nicodemus.
II. NICODEMUS THE CONFESSOR (chap. 7.). The impression made on the public
mind by Christ’s teaching and miracles was great (Joh_7:27). The rulers, filled with
wrath, sent officers to arrest Him. These officers were so struck with what they heard
that they returned without their prisoner. The Pharisees rebuked them, and heaped
insults on all who acknowledged Him. Then Nicodemus arose in His defence,
standing on Exo_23:1-33, and Deu_1:16. It requires some courage to defend one
whom rulers have condemned. Nicodemus did this, and bore the reproach of
discipleship. He who was once timid now dares to stand up for Christ alone. The
explanation is that in the meantime he had been born again,
III. NICODEMUS FAITHFUL IN HIS MASTER’S HUMILIATION (chap. 19.). Jesus
has been tried, condemned, and executed. All His disciples had fled, but Nicodemus
stands firm, and with Joseph of Arimathea secures for our Lord an honourable burial
Lessons
1. If God begins a work in the soul, He will carry on that work to completion.
2. Ministers must not be discouraged at unpromising beginnings.
3. A man may be at first, but he cannot continue, a secret disciple. (C. D.Marston, M.
A.)
Nicodemus
Every effect is to be traced up to some adequate cause, and the effect is in exact
proportion to the cause. This is true
1. In nature.
2. In providence.
3. In grace. Witness the case of Nicodemus here and in chaps, 7. and 19.
I. GRACE IN ITS FIRST COMMENCEMENT MAY BE VERY FEEBLE. Nicodemus
was a timid man, and ignorant, and somewhat hard; yet he welcomed and employed
the light, although not to the fullest extent. In his and in all other cases the
beginnings of grace are feeble. Young believers are likened in Isa_40:11 to lambs; in
Isa_42:3 to a bruised reed and smoking flax; in Mat_13:31 to a mustard seed; in
Mar_4:1-41. as a blade. Just as Christ in His natural body grew up from nothing as it
were, so is Christ born in the heart.
II. ALTHOUGH GRACE IS THUS FEEBLE IN ITS COMMENCEMENT IT IS A
REALITY. Though Nicodemus came as a coward, yet he came; though he was
ignorant, yet he asked; though he was a ruler, yet he renounced his knowledge and
7

8. inquired with all the simplicity of a child. If we had rescued some poor creature from
the waves, not a breath stirring, apparently dead, we should use every means and go
on in hope. At last we hear a feeble sigh, and the conclusion we draw is that he lives.
His life is as real as if he walked. Look at the sinner dead in trespasses and sins.
Nothing moves him; not the terrors of the law, nor the invitations of the gospel. But
God sends forth His Spirit, the heart is touched, the conscience enlightened, and the
effect is that He feels his sin and cries, “God be merciful,” etc. We now find him
pleading the atonement and finding mercy. He receives a new principle. This is a
reality, and is so described in the terms new creation, new birth, resurrection. That it
is real is proved by three things.
1. It abideth (Gal_5:17).
2. It over cometh (1Jn_3:9).
3. It still tendeth towards God (Joh_4:14).
It came from God, it ascends to God. It longs to love Christ and holiness more, and is
not satisfied till it reaches the bosom of its Father (Psa_17:15).
III. WHEN GRACE IS REAL, HOWEVER WEAK, CHRIST DOES NOT DESPISE IT.
He did not upbraid Nicodemus with coming by night, nor does He any one now.
1. His covenant engagements forbid it.
2. His love forbids it.
3. Beware, then, how you despise feeble grace
(1) in others;
(2) in yourself.
Conclusion— Jam 4:6. Pro_13:4. (J. H. Evans, M. A.)
Nicodemus
I. THE DESCRIPTION HERE GIVEN OF THE MAN.
1. His religious profession, “a man of the Pharisees.”
2. His official position, “a ruler of the Jews.”
II. THE CIRCUMSTANCE RECORDED CONCERNING HIM.
1. Why he came.
(1) Negatively.
(a) It was not to ensnare or oppose Jesus, as was the case with his co-
religionists generally.
(b) Not out of curiosity like Zacchaeus.
(2) Positively, to know the truth.
2. When he came, “by night.”
(1) It might have been from a feeling of shame or timidity; but what we know
of him does not favour this supposition. Our Lord does not blame him, why
should we?
(2) From necessity, his duties forbidding during the day.
(3) From choice as well as convenience. He wanted a private interview, such
8

9. as Christ’s busy life could not afford during the day.
III. THE ACKNOWLEDGMENT MADE BY HIM.
1. To what it refers—to the character of Jesus as a teacher come from God.
2. The ground on which it rests. Nothing can be more reasonable than the
inference. It will be seen
(1) That the miracles of Christ are here spoken of as things of general
notoriety. They certainly were not done in a corner.
(2) Their reality is represented as being above all suspicion. They are spoken
of as “these miracles,” and no doubt was, or could be, entertained concerning
them.
(3) Their wonderful nature was such as clearly indicated that they were
wrought through a Divine interposition. The feeling of all who were not
blinded by their prejudices, on witnessing each mighty act in succession, was,
“This is the finger of God.”
(4) Their express design is recognized as confirmatory of our Lord’s character
and claims. What He says should therefore be attended to, and the important
truths He uttered on this occasion are especially worthy of the most serious
consideration. (Miracles of Our Lord.)
The character of Nicodemus
I. AN INQUIRER. Reports had reached the teachers and rulers concerning Christ
which startled them. A man not educated in their schools, nor sent forth with their
authority, an obscure man of peasant origin, was preaching doctrines not included in
their systems, and doing works to which they were not equal. Nicodemus, one of
them, came to inquire of Christ personally as to these things.
II. A CAUTIOUS MAN. There are some who are carried about with every wind of
doctrine. Nothing astonishes us more than the ease with which men take up a new
religion except the ease with which they lay it down. Not so with Nicodemus. He
knew that Judaism was of God, and that Judaism prophesied a Messiah with which
Christ did not seem to correspond. Yet Christ’s miracles appeared to authenticate His
mission. But before accepting Him he would inquire further.
III. AN INTELLIGENT MAN. Education does not always enlarge the mind. Religious
education sometimes tends to bigotry. But this man was an independent thinker, and
claimed the right of private judgment. His large mental capacity had been cultured to
appreciate evidence and to weigh words. Consequently Christ reveals to him more
advanced truths.
IV. AN EARNEST MAN. He had been occupied with his official duties during the
day, and now he treads the lone dark streets uncertain whether Christ would receive
him.
V. BEING FAITHFUL TO THE LIGHT HE HAD, THE LIGHT WAS TO DEEPEN
AND BRIGHTEN. (H. J. Bevis.)
Brave Nicodemus
We see in him
9

10. I. THE COURAGE OF THE EARNEST INVESTIGATOR INTO THE CLAIMS OF
CHRIST. He was earnest enough to come by night so that he might have a long, calm,
and uninterrupted interview. Had he been afraid, Christ would probably have
rebuked him. He boldly acknowledges Christ’s Divine mission, and pursues his
inquiries into the meaning of Christ’s words. Christ rewards this courage by
unreserved communications of spiritual truth. This courage must be imitated by
every truth seeker.
II. THE COURAGE OF WISE-WORDED SPEECH FOR CHRIST. The next time we
see him (Joh_7:50) his courage has grown, and in the midst of Christ’s implacable
enemies he speaks a wise word for Him. For such a man with his constitutional
reserve to act as he did, and to incur what he did, required no ordinary courage. This
courage is the power of Christian testimony now: in the presence of enemies, in the
midst of temptations, at home.
III. THE COURAGE OF LIBERAL-HANDED SACRIFICE FOR CHRIST. When our
Lord’s hour was darkest, Nicodemus’ courage is at the brightest. He takes His stand
by the Crucified, whose disciples were scattered, whose cause was discredited, and
whose name was a mockery. He ran some risk, knew little of Him compared with
what we know, took His body reverently from the cross, embalmed and buried Him.
Christ is not in the grave now. To be on His side still requires courage and sacrifice.
Count the cost; maintain the struggle; win the crown. (G. T. Coster.)
Nicodemus and Christ
I. THIS MAN’S APPROACH TO CHRIST.
1. Who was he?
(1) A Pharisee; a member of the richest, proudest, most numerous,
influential, and sanctimonious class in cur Saviour’s time. Not only so, but “a
man of them”—a full-blown representative whom the community and the sect
acknowledged as a leader and light of the party.
(2) A ruler of the Jews, not a mere master of a synagogue, but (Joh_7:50) a
member of the Sanhedrim—the supreme ecclesiastical and civil tribunal, the
final court for the interpretation and enforcement of the law. No one could be
a member of it without being well advanced in life, perfect in all his faculties,
tall and impressive in appearance, wealthy, learned, and trained in judicial
administration. Perhaps the sublimest visitor the Saviour ever had.
2. Why did he come? The Messiah’s coming was generally expected. Christ had
done some apparently Messianic deeds, and had been acknowledged. The
Sanhedrim could not avoid dealing with Him. Nicodemus was therefore probably
deputed to wait upon Him. This was not a worthy method of procedure. Instead
of inviting Christ openly to hear what He had to say, or going as frank and faithful
men to Him, they concluded to keep their impressions secret while one of their
chiefs under cover of night stole away to catechise the Saviour.
3. How did he act?
(1) Very inconsistently. If he knew that Jesus was a Divine teacher it was not
his business to raise up objections.
(2) He was crippled by his prejudices and pride of character. His very first
word betrayed him. He must needs bring forward the official “we,” as if the
individual Nicodemus had nothing specially personal at stake. Then his
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11. difficulty about the new birth arose out of his prepossessions in favour of his
own goodness and the non-necessity for him of a spiritual change.
II. CHRIST’S TREATMENT OF THIS DISTINGUISHED VISITOR
1. He met him with calmness and civility. He came to save great men as well as
small. (Joh_6:37.)
2. He spoke at once to the point, and undeceived him in regard to the basis on
which he and his fraternity were building their hopes. Jesus, who knew what is in
man, knew the unspoken thought of Nicodemus. He knows what is in our hearts,
and is able to suit His favours to our wants before we express them. Nicodemus
wanted some decisive manifestation that Christ was the King of Israel. Christ
responds that no one would ever be able to discern or enter the kingdom without
a new birth. Thus, at a single stroke, Christ laid prostrate this renowned
councillor’s greatness, and dashed out for ever the loudest hopes of his race.
3. The Saviour expounded the unalterable condition of admission. That condition
was
(1) A birth: mysterious, but
(2) real (Jas_1:18; 1Jn_5:1; 1Pe_1:23).
(3) A re-birth (2Co_5:17), a renovation in the springs of life, in the impulses
and activities of the man, and in all the aims and endeavours of his being.
(4) A birth from or out of the Spirit.
(5) A birth conjoined with baptism (Mat_28:19-20; Mar_16:16).
4. In order to this renewal, Christ explained the true nature of the Messianic
work. Hot to fight the Romans, confront Caesar with Caesar’s weapons, subdue
the nations to Jewish vassalage—but to die for sinners that they might live.
5. As underlying all, Jesus taught the right doctrine concerning God. Nicodemus
believed in God, but had a very limited and inadequate conception of the higher
mysteries of the Godhead. He needed to be taught that God was Three-One, and
that in this same young Galilean the expressed Godhead dwelt, being come from
heaven for man’s redemption. (J. A.Seiss, D. D.)
Who was Nicodemus?
Of this particular Nicodemus, we know with certainty nothing more than is told us in
this Gospel (Joh_7:50; Joh 19:39). The Talmud mentions a Nakedimon, so called
from a miracle performed by him, who was the son of Gorion, and whose real name
was Bonai. It also gives the name Bonai as one of the disciples of Jesus. He was one
of the three richest Jews when Titus besieged Jerusalem, but his family were reduced
to the most abject poverty. So far the Talmud. The inference is that this change of
fortune is connected with his becoming a Christian and with the persecution which
followed, and he is himself identified with the Nicodemus of the gospel. We can only
say this may be so. (H. W.Watkins, D. D.)
Two historic night scenes
One of the most memorable and important interviews which ever took place between
two individuals in this world was held on a raft in the middle of the river Niemen, at
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12. the little town of Tilsit, in Prussia. At one o’clock precisely, on the 25th of June, 1807,
boats put off from opposite sides of the stream and rowed rapidly toward the raft.
Out of each boat stepped a single individual, and the two met in a small wooden
apartment in the middle of the raft, while cannon thundered from either shore, and
the shouts of great armies drawn up upon both banks drowned the roar of artillery.
The two persons were the Emperors Napoleon and Alexander, and the history of the
time tells us that they met “to arrange the destinies of mankind.” And the hastily-
constructed raft, on which the interview took place, will be remembered as long as
the story of great conquests and mighty revolutions can interest the mind of man.
The conference lasted but two hours; it was entirely private between the two
emperors, and yet it was fraught with momentous consequences to millions. It was
one of the great crises in human history when the currents of power that govern the
nations take new directions, and break over the bounds and barriers of ages. Go back
eighteen hundred years beyond the treaty of Tilsit, and we can find a private
conference between two indivisuals of far more momentous and lasting importance
than that between Napoleon and Alexander. This more ancient interview was not
watched with eager expectancy by great armies; it was not hailed by the thunder of
cannon and the shout of applauding thousands; it was not arranged beforehand by
keen and watchful agents guarding the interest and safety of the two who were to
meet. It was in a private house, at a late hour of the night, and it was brought about
by the mingled curiosity and anxiety of an old man to know something more of a
young teacher who had recently appeared in his native city. And yet from that
humble night-conference of Jesus with Nicodemus there have gone forth beams of
light and words of power to the ends of the earth. The plans formed by Napoleon and
Alexander at Tilsit were reversed and defeated long ago, and it is impossible to trace
their influence in the condition of European nations today. The words spoken by
Jesus to His wondering and solitary listener that night have already changed and
glorified the destiny of immortal millions; they have more influence in the world now
than in any previous age; and they are destined to go on increasing in power, until
they shall be received as the message of life and love by every nation under heaven.
(D. March, D. D.)
The influence of night on the student
There is a reason why students prefer the night to the day for their labours. Through
the day their thoughts are diverted into a thousand streams; but at night they settle
into pools, which, deep and undisturbed, reflect the stars, But night labour, in time,
will destroy the student; for it is marrow from his own bones with which he fills his
lamp. (H. W. Beecher.)
Christ the greatest Teacher
In
I. The extent of His knowledge,
II. The perfection of His character.
III. The excellence of His methods.
IV. The kindness of His disposition.
V. The greatness of His rewards. (R. Brewin.)
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13. The relation of miracles to teaching
When God had some new tidings to tell to the world, He gave to the men whom He
sent with the message the power of working miracles. The miracles were a sort of
bell, which they rang in the ears of their generation, that people might listen to what
they had to say, and believe that it came from Heaven. (Dean Goulburn.)
An interview with a night visitor
The hours were too few for the work each day brought to Jesus. His labours were
often prolonged into the night. An exciting day was over, and one of Jerusalem’s
noblest sons sought the Saviour. The visit was not prearranged, but spontaneous.
Nicodemus could not sleep till he had seen Christ. Others were within the same
influences, yet slept. Here was the first-fruit of Christ’s direct ministry. The visit did
not surprise the Saviour. Let the incident suggest
I. USING THE DARKNESS FOR SEEKING THE SAVIOUR. Night is friendly to
retirement and secrecy. The guilty abuse it; but the holiest have ever found its
tranquilizing calm, helpful. Attention is needed to it. The struggle which compelled
Nicodemus to journey to Jesus. Naturally he must have felt reluctant to quit his
home. Why not wait till morning? But thoughts had been arrested, anxiety stirred by
the works of Jesus. Conviction had grown. He could not therefore be inactive. The
visit involved risk. Caution would counsel hesitation, but eagerness made him
resolute, and, determined to lose no opportunity, he came to Jesus by night.
2. The motive which led to the use of the night. Fear, prudence, unwillingness to
court attention, are motives with many. Vanity, sense of shame, reluctance to
compromise one’s dignity, are motives with others. Were these Nicodemus’
motives, or the fact of convenience, the night ensuring quiet and leisure? Or was
it restless eagerness? The narrative marks that no earlier hour was available
(Joh_2:24). Yet the thricereiterated “ by night” seems to denote excessive
prudence.
3. The spirit His visit betokened. He craved satisfaction. If He is the promised
One, I must know Him.
4. The knock at the door of Jesus’ home.
II. YIELDING UP SLEEP FOR A SOUL’S ADVANTAGE.
1. No hour finds Jesus unwilling to attend to our need.
2. Christ’s eagerness to meet a seeker. At once Nicodemus was led into themes of
which his heart was full.
III. SPENDING THE NIGHT TALKING OF WONDROUS THEMES. Jesus uses time
well. The themes may be thus classified
1. Concerning the Divine Trinity. The Spirit (Joh_3:5-6), “the only begotten Son”
(Joh_3:13-18). God the Father, who sent the Spirit and gave the Son.
2. Concerning the action of the threefold Godhead in man’s salvation. The Spirit
regenerates; the Son atones; the Father’s love provides the sacrifice and gathers
in the world.
3. Concerning man’s responsibility in reference to salvation. He has no part in
saving himself. Jesus accomplishes that (Joh_3:17). He must be enlightened
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14. (Joh_3:3) and renewed (Joh_3:7). On him is cast the solemn duty of personal
belief in Christ.
4. Concerning the great issues set before the soul. Not to believe incurs
condemnation. But the world through Christ may be saved (Joh_3:17). There
remains for each the vast alternatives of everlasting life or the abiding wrath of
God (Joh_3:36).
IV. HEAVENLY LIGHT GAINED IN THE NIGHT INTERVIEW WITH JESUS.
1. Nicodemus became a humble listener at the feet of Jesus. It was his intention
to interrogate the Teacher, but he soon became silenced.
2. He retired with new and sacred life within him. (W. H. Jellie.)
The anxious inquirer—coming, disputing, listening
I. NICODEMUS COMING TO CHRIST. Amongst those mentioned in the closing
verses of the last chapter was the Rabbi Nicodemus. To him the young man Jesus
was an object of profound interest. He retired from the crowd to the Sanhedrim.
There his fellow princes were in indignation at the assumption of the youthful
Nazarene, and amazed at the audacity of His holiness. He leaves the Sanhedrim, and
retires to his own home. He becomes anxious about this Teacher sent from God. He
takes down the ancient laws and prophecies. He sees the resemblance between that
young Rabbi and some of those shadowy words which lighten over the ancient
parchments. A new interest gathers over the pages. While he reads the sun has set,
the crowds have dispersed, Jesus has gone home. Nicodemus resolves to go to Him.
The night season is all the more favourable. Nicodemus approaches the retreat of
Jesus, timidly and holding back. But the door is open, and there is Jesus waiting for
him.
1. Nicodemus was an anxious but haughty inquirer. The proud, moral disposition
of the Jew starts into light at the first word—We know. The things of eternity will
not allow him to sleep; but the opening remark of this emissary of the Sanhedrim
implied that he and they had little to learn.
2. Still he made a concession. He calls Jesus Rabbi. He could call his brethren in
the great council chamber no more.
3. He maintains a reserve. Something clutched at the rope and plucked you back
just as you were about to tell Christ all. Christ came to him at once, and replied
not to what he said, but to what he thought. You cannot see till you are born.
II. NICODEMUS DISPUTING WITH CHRIST. He came expecting to discuss with
Christ the things of the Jewish Church; Christ pressed home all his thoughts to
internal questions. Many came to Christ to dispute rather than to listen. The
overcoming of the disputatious element in us is one of the most important
preliminaries to the reception of the truth. In disputing we defend our own views
rather than open our minds to the truth. Nicodemus disputing reveals to us
1. How the carnal mind is ignorant of the things of the Spirit of God.
2. Wherein lies our difficulty of belief. It is in the How and the Why we find the
great obstacles to our faith.
3. How far we may be immersed in spiritual ignorance when we seem to be most
advanced in knowledge.
4. How possible it is to belong to the outward and visible church, and yet to know
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15. nothing of the great and saving change of heart and life.
III. NICODEMUS LISTENING TO CHRIST. He gives up disputation, and Christ
unfolds the plan and science of salvation.
1. He asserts the inability of the man and the inutility of human knowledge.
2. The plan of Divine ability beginning with the work of the Holy Spirit and
ending with that of the Divine Father.
3. The exhibition of the mediatorial sign.
4. The unfolding of the essential law of the Divine kingdom—do the truth and you
will know the truth. (Paxton Hood.)
The Teacher and the taught
I. THE DISCIPLE.
1. His relation to the ruling powers and his position as a man of culture.
2. His want of moral courage.
3. His reverent acknowledgment of Christ’s authority, in which he manifests
elementary faith.
4. His willingness to be taught.
II. THE TEACHER.
1. His willingness to teach. Christ ever meets the eager and reverent inquirer in
this spirit.
2. His willingness to accept imperfect faith.
3. The truths be taught.
(1) The need of regeneration.
(2) The mystery of His own person.
4. The great purpose of His mission with the method of its accomplishment.
(Family Churchman.)
The two Rabbis
I. THE TEACHER COME FROM GOD.
1. Accessible to men (Joh_3:1-2; Mat_8:34; Mat 9:28; Mat 11:28; Mat 15:1; Mar_
3:8; Joh_4:40).
2. Commissioned of God (Joh_3:2; Deu_18:18; Joh_8:28; Joh 12:49; Joh 14:10;
Joh 17:8; Heb_1:1-2).
3. Confirmed by miracles (Joh_3:2; Luk_23:47; Joh_2:11; Joh 9:33; Joh 10:38;
Joh 14:11; Act_2:22).
II. A TEACHER ABLE TO TEACH.
1. Of the new birth (Joh_3:3; Joh 1:13; 2Co_5:17; Ga Jas_1:18; 1Pe_1:23; 1Jn_
3:9).
2. Of the Spirit’s power (Joh_3:6; Joh 14:26; Joh 16:18; Rom_8:14; 1Co_2:10;
15

16. 1Co 1:22; Tit_3:5).
3. Of the Heavenly things (Joh_3:12; Joh 6:33; Joh 6:51; Joh 14:3; Joh 16:28;
1Co_15:47; 1Th_4:16).
III. A TEACHER ABLE TO SAVE.
1. Lifted up to save (Joh_3:14; Num_21:9; Joh_8:28; Joh 12:32; 1Co_2:2; Gal_
6:14; 1Jn_1:7)
2. Given of God to save (Joh_3:17; Mat_1:21; Joh_4:42; Joh 5:34;Act_4:12;
Rom_5:9; 1Jn_4:9).
3. Believed on to save (Joh_3:18; Mar_16:16; Joh_3:36, vl, 47; Act_16:31; Rom_
3:26; 1Jn_5:1). (Sunday School Times.)
Christ as a teacher
I. THE EVIDENCES WHICH CHRIST GAVE OF BEING A TEACHER COME FROM
GOD.
1. His qualifications to be this teacher.
(1) In His nature: God and man. Hence He spake with authority and worked
miracles.
(2) In His commission. The Father sent Him.
(3) In His endowments. He was filled with the Spirit (Isa_65:1).
2. The peculiarity of His instructions
(1) What was their character? What sublime views He gave of God; what
Divine revelations of grace; what Divine consolations; what holy precepts;
what openings of the invisible world.
(2) Observe their manner. “Never man spake as this man”—with such
authority, power, simplicity, consistency. He taught by events, anecdotes,
parables.
(3) Mark their effects—conviction and conversion—Zacchaeus, Mary, Martha,
dying thief, etc.
II. IN WHAT RESPECTS THIS GREAT TEACHER SHOULD BE IMITATED BY
OTHER TEACHERS.
1. In His imitable qualifications
(1) His knowledge, particularly of God’s Book. Every teacher should have a
concordance, a commentary, and a companion to the Bible. (2)His various
methods.
(3) His possession of the Spirit.
2. In His Spirit
(1) The spirit of prayer;
(2) of compassion;
(3) of faithfulness.
3. In His conduit.
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17. (1) His self-denial.
(2) His unwearied perseverance.
4. In His aim—to save souls.
Conclusion.
1. Rejoice that you have such a teacher. Learn of Him if you would be successful
teachers.
2. There is no cause for discouragement if you see not the success of your
teaching. Christ’s “own received Him not.”
3. Let Scripture motives urge you to undertake and pursue this great work.
Gratitude, the brevity of time, the present benefit, the future reward.
4. What a blessed day when teachers and taught will meet in heaven. (James
Sherman.)
Christ as a teacher
Jesus was emphatically a teacher. Not one who was confined to a professor’s chair,
but one who taught everywhere. As a teacher He was eminently successful, and
exceedingly popular. What was the secret of His success and popularity?
I. HIS DOCTRINES were of such a character as to command the most profound
respect, and make the deepest impressions.
1. There was in them a peculiar fitness to the people. His teachings awakened the
conscience, enlightened the understanding, and stirred the heart.
2. They were free from sectarian bigotry and prejudice. His principles were broad
and generous, having universal application to the physical, social, and spiritual
wants of men.
II. HIS STYLE. There was nothing stiff or stilted about it, no extravagance of speech,
no affectation of manner. His very presence was a charm. Gentleness and simplicity
marked all He said and did.
III. HIS ILLUSTRATIVENESS. One of the elements in His great strength lay in the
aptness of His figures and comparisons from common life. Wherever He turned His
eye He found central truth, and brought out of it something that the people could
apply home. He ignored bewildering terminology, and showed that religion had
something to say in the home as well as in the temple.
IV. HIS IMPARTIALITY. Teachers often make distinctions among their pupils. But
Christ looked at man as man, and turned no one way either on account of rank or of
poverty.
V. HIS AUTHORITY. It was the consciousness of His Divine authority which made
Him so independent as a teacher. He did not pander to the corrupt tastes of the
people nor accommodate Himself to their errors and prejudices.
VI. HIS NATURALNESS. There was nothing strained, artificial, or formal about His
methods. It was in the most incidental and easy way that He taught some of His
grandest lessons and did His greatest works. The smallest occasion was improved.
There never was a teacher so little dependent on times and places. Why this
spontaneity in all the teachings of Jesus? Because religion is natural, and religion is
natural because it is real.
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18. VII. HIS ABILITY TO INSPIRE MEN, to kindle in their hearts a holy enthusiasm.
Xenophon tells us that men were more inspired by the example and spirit of Socrates
than by his words. So with Jesus. There was something in His manner, address, and
personal presence that at once won the hearts of His hearers. When He wanted men
to become His disciples He had” but to say to them “Follow Me,” and they at once
“forsook all and followed Him.” And He exerts that influence to-day. (J. L. Harris.)
Our Lord a model for Sunday-school teachers
I. THE CHARACTER OF JESUS CHRIST AND HIS QUALIFICATIONS FOR A
TEACHER. His qualifications are more apparent in their subjects than in their
modes. What was Christ? is a better question than How did He teach? Many put too
much faith in systems, method, etc., and too little in men of God.
1. Christ had a very high estimate of His work. He made men’s minds, and was
“the light that lighted,” etc. He had a full perception of the powers and value and
destiny of the human spirit. You must have this same high estimate. No man will
do heartily what he does not think worth doing. Nothing can be greater than to
teach truth to an immortal mind.
2. Christ’s mind was fully possessed with the truth He taught. He always spoke as
though the truth were His own. You never perceive any effort or sense of novelty.
He bore truth about Him as a daily dress. He spoke of God as if He were in His
bosom. He left an impression that He “spoke that which He knew,” etc. It was
this that made the people astonished, and that made the officers say, “Never man
spake like this man.” Be like Christ in this respect. There is but one way of
attaining it, and that is by being real. It is not attainable by art. You must be a
Christian, living and walking in the Spirit of Christ.
3. Christ was entirely self-consecrated to His work. He was not forced or
persuaded into it. He came to it because He loved it and those He taught.
Kindness, the key to the human heart, therefore, was the temper in which
He taught. Nothing is done without this. He who is set on keeping up His dignity may
end in losing His charge. Children are eminently susceptible to kindness.
4. Christ lived His lessons. It was this that silenced His enemies and won His
friends. If you would be effective you must teach by what you do as well as by
what you say. Children have consciences, and no appeal will be so powerful as
that of holiness of character. Besides, imitation is the law of their minds.
II. THE TEACHING OF JESUS CHRIST.
1. The free and familiar manner of it. There is no set system. His course was
prompted by circumstances. He spoke to the time. Truth came out of Him on
particular occasions, like virtue when He was touched. Don’t fill the minds of the
children with formal propositions. Speak always “the present truth.” Be simple,
but not coarse. Christ had not hard words or technicalities; He trusted to the
inherent dignity of the truth. The sublimest thoughts can be put into words of
one syllable, “God is light,” “God is love.”
2. If you would imitate Jesus Christ, don’t teach more than one thing at a time.
He uttered a great doctrine and then dwelt upon it. The minds of adults may be
injured by trying to put too much into them. He who seeks to do too much ends
by doing nothing.
3. Christ adapted Himself to those whom He addressed. He had many things to
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19. say, but waited till they could hear them. This has been His method from the
beginning. Revelation was progressive. So you must lead the children’s minds
from one degree of knowledge to another. Begin with “first principles,” and “go
on to perfection.”
4. Christ taught pictorially. Parables are pictures. The Bible is history, and what
is history but a picture? What are baptism and the Lord’s Supper but pictures.
Dry didactic statements have few charms for children, but they may be won by
anecdotes.
Conclusion.
1. Jesus Christ as a teacher had very little success, but He did not faint. The
husbandman has faith in the operation of nature; so must you in the growth of
the good seed.
2. Christ believed that His seed would grow again. Many a doctrine the apostles
remembered after He had risen. Future events must be allowed to quicken your
teaching, perhaps your death. But no truth is ever lost.
3. Even Christ prayed while He was labouring. Without prayer you might as well
not teach at all. (A. J. Morris.)
Open and secret Christians
There are always in a congregation some who accept Christ but do not confess Him
openly. The Church has its hypocrites, but so has the world: for there are men who
seem to lead a worldly life whose inner life is turned toward Christ; but they make
three mistakes in their position.
2. THEY OVERESTIMATE THE VALUE OF WORLDLY FRIENDSHIPS. How
much will your friends among the men of the world sacrifice for you? They will
desert you when your purse fails.
II. THEY OVERESTIMATE THE EFFECT OF CONFESSION ON FRIENDSHIP. It
will not drive away a true friend. What hurts us most is ridicule. Learn to live above
it. Christ suffered the meanest insult. His followers have often sealed their faith with
their blood.
III. THEY UNDERESTIMATE THEIR OWN STRENGTH. They are afraid of falling
after they have made a public confession, and of giving opportunity to scoffers to
blaspheme. They put too low a value on the strength Christ gives for every crisis. At
the moment of danger Nicodemus came forward. Is there a danger now that calls
these silent Christians to come forth? There is, though this age is no worse than
many others. Our literature is full of a lofty scorn, a condescending pity for
Christianity. Many of our scientists are materialists. It is time to be brave and
outspoken. Christ is polarizing the world; there are but two classes of men. (W. M.
Taylor, D. D.)
An audience of one
Permenides upon reading a philosophical discourse before a public assembly at
Athens, and observing that, except Plato, the whole company had left him, continued
notwithstanding, saying that Plato alone was sufficient audience for him. (W.
Baxendale.)
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20. No man can do these miracles except God be with him
The miraculous in Christ’s history
At the very threshold of the discussion there meets us the assertion that miracles are
impossible. Now I hold that we cannot believe in a personal God and doubt the
possibility of miracles.
1. We have a great deal of learned talk about the inviolability of the laws of
nature, which really makes a strait-waistcoat for God of His own laws. But the
question is set at rest by facts which science attests. What is the beginning of life
but a miracle? Scientific men know that this world was once a molten mass, and
that there could not then, by any possibility, be on it any germ of vegetable or
animal life. But life by and by appeared and multiplied; and in its appearance we
have a distinct and special act of God creating life; and that is a miracle.
2. But there are those who admit all this and yet deny any other miracles. They
say that they are not reasonable, that they are a reflection on the wisdom of God.
But while God’s being makes miracles possible, God’s mercy and man’s needs
make miracles reasonable. If there is a defect in the mechanism of the world, it is
not due to God, but to us; the disorder in the universe is not His, but ours. And a
special interposition by Him to right what we have put wrong is the reverse of a
reflection on His wisdom. A revelation of mercy to a sinful world is a miraculous
thing in itself; and if other miracles accompany it, it is just what might be
anticipated.
3. But there are those who say that whether wrought or not, miracles cannot be
proved. This is Hume’s position, which is modified by Huxley, who insists that
the proof, if proof can be adduced, must be very strong. Mill further modifies it
by admitting that “if a supernatural event really occurs, it is impossible to
maintain that the proof cannot be accessible to the human faculties.” My
contention is that miracles can be proved like other facts, and I proceed to prove
that the account of Christ’s miracles by the evangelists is true.
I. THEIR NARRATIVE HAS THE AIR OF TRUTHFULNESS. When we are
examining witnesses, we must assume that they are truthful until we have found
them false; and there are various ways in which they may impress us. They may give
their evidence in such an unsatisfactory manner as to arouse the suspicion that it is
false; or it may be given with such artless simplicity as to convince us that it is true.
On turning to the Gospels, we find the miracles of Christ recorded with as much
calmness as if they had been only ordinary events. Their time and place, their nature,
their witnesses, and sometimes their moral effects, are minutely recorded. The
writers have all the appearance of men who are not making fiction but recording fact.
II. THE DISCIPLES HAD AMPLE MEANS OF KNOWING WHETHER THE
ALLEGED MIRACLES WERE REALLY WROUGHT. Witnesses may be truthful and
yet give a testimony we cannot accept, because of their having been deceived. But
there are considerations which show that it could not have been thus with the
disciples. The assertion that Christ tried to impose upon them charges Him with
conduct so much at variance with His character as they present it, that we cannot
entertain it for a moment, and the miracles were of such a kind that they could not be
deceived in regard to them. They were numerous, varied, and striking.
III. THE DISCIPLES HAD NO CONCEIVABLE MOTIVE FOR CONSPIRING TO
PALM ON THE WORLD A FALSE HISTORY OF JESUS. It could net exalt their
Master to attribute to Him miracles He never wrought; it could not exalt themselves
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21. in their own estimation to sit down and carefully construct an elaborate fiction; and
they could not expect to gain over the people to Christ by alleging that He had
wrought many miracles among them both in Judea and Galilee when they knew that
the people had not seen one of them. Just credit them with common sense, and then
say if you can conceive of their trying to palm falsehoods on the world. If they had
been knaves they would net have taken this course, for there was nothing to gain by
it; and if they had been fools they would not have acted as they did.
IV. THEY HAD NOT ONLY NO MOTIVE TO GIVE A FALSE ACCOUNT, BUT THEY
HAD THE STRONGEST REASONS FOR NOT DOING SO. There was no worldly
honour or wealth to be got by their testimony; it was certain to entail the loss of all
things. Is it conceivable, then, with the knowledge of all this that they would publish
false accounts.
V. THEY COULD NOT HAVE GAINED ACCEPTANCE FOR THE GOSPELS IF
THEY HAD NOT BEEN TRUE. It is Christ’s miracles which were appealed to when
the apostles urged men to believe in Him. Consider what believing involved. It meant
not only accepting His history in the Gospels as true, but taking Him to be the
Saviour from sin, and leading, in obedience to His command and after His example, a
holy life; and this in the face of the scorn and contempt of the world, with the
prospect of temporal ruin, and the risk of a violent death. Now, how could men be
persuaded to face the sacrifices all this involved by appeals to miracles which had
never been wrought? Corroborative proof I find in the Jews. They did not deny that
He wrought miracles, but only tried to explain them away. In their Talmud, which
dates back to the third century, it is acknowledged that “mighty works” were wrought
by Him, but it is said that these were the results of magical arts which he had learned
in Egypt. And the heathen bear similar testimony. Celsus admits Christ’s miracles.
“Ye think Jesus to be the son of God,” he says, “because He healed the lame and the
blind, and as ye say raised the dead.” And when he tries to deprive His miracles of
their value as evidence of a Divine authority, it is by ascribing them, like the Jews, to
His having learned magical arts in Egypt. (A. Oliver, B. A.)
2 He came to Jesus at night and said, “Rabbi,
we know that you are a teacher who has come
from God. For no one could perform the signs
you are doing if God were not with him.”
BARNES, "The same came to Jesus - The design of his coming seems to have
been to inquire more fully of Jesus what was the doctrine which he came to teach. He
seems to have been convinced that he was the Messiah, and desired to be further
instructed in private respecting his doctrine, It was not usual for a man of rank,
power, and riches to come to inquire of Jesus in this manner; yet we may learn that
the most favorable opportunity for teaching such men the nature of personal religion
21

22. is when they are alone. Scarcely any man, of any rank, will refuse to converse on this
subject when addressed respectfully and tenderly in private. In the midst of their
companions, or engaged in business, they may refuse to listen or may cavil. When
alone, they will hear the voice of entreaty and persuasion, and be willing to converse
on the great subjects of judgment and eternity. Thus Paul says Gal_2:2, “privately to
them which are of reputation,” evincing his consummate prudence, and his profound
knowledge of human nature.
By night - It is not mentioned why he came by night. It might have been that,
being a member of the Sanhedrin, he was engaged all the day; or it may have been
because the Lord Jesus was occupied all the day in teaching publicly and in working
miracles, and that there was no opportunity for conversing with him as freely as he
desired; or it may have been that he was afraid of the ridicule and contempt of those
in power, and fearful that it might involve him in danger if publicly known; or it may
have been that he was afraid that if it were publicly known that he was disposed to
favor the Lord Jesus, it might provoke more opposition against him and endanger his
life. Since no bad motive is imputed to him, it is most in accordance with Christian
charity to suppose that his motives were such as God would approve, especially as
the Saviour did not reprove him. We should not be disposed to blame men where
Jesus did not, and we should desire to find goodness in every man rather than be
ever on the search for evil motives. See 1Co_13:4-7. We may learn here:
1. That our Saviour, though engaged during the day, did nor refuse to converse
with an inquiring sinner at night. Ministers of the gospel at all times should
welcome those who are asking the way to life.
2. That it is proper for men, even those of elevated rank, to inquire on the subject
of religion. Nothing is so important as religion, and no temper of mind is more
lovely than a disposition to ask the way to heaven. At all times men should seek
the way of salvation, and especially in times of great religions excitement they
should make inquiry. At Jerusalem, at the time referred to here, there was
great solicitude. Many believed on Jesus. He performed miracles, and
preached, and many were converted. There was what would now be called a
revival of religion, having all the features of a work of grace. At such a season it
was proper, as it is now, that not only the poor, but the rich and great, should
inquire the path to life.
Rabbi - This was a title of respect conferred on distinguished Jewish teachers,
somewhat in the way that the title “Doctor of Divinity” is now conferred. See the
notes at Joh_1:38. Our Saviour forbade his disciples to wear that title (see the notes
at Mat_23:8), though it was proper for Him to do it, as being the great Teacher of
mankind. It literally signifies great, and was given by Nicodemus, doubtless, because
Jesus gave distinguished proofs that he came as a teacher from God.
We know - I know, and those with whom I am connected. Perhaps he was
acquainted with some of the Pharisees who entertained the same opinion about Jesus
that he did, and he came to be more fully confirmed in the belief.
Come from God - Sent by God. This implies his readiness to hear him, and his
desire to be instructed. He acknowledges the divine mission of Jesus, and delicately
asks him to instruct him in the truth of religion. When we read the words of Jesus in
the Bible, it should be with a belief that he came from God, and was therefore
qualified and authorized to teach us the way of life.
These miracles - The miracles which he performed in the Temple and at
Jerusalem, Joh_2:23.
Except God be with him - Except God aid him, and except his instructions are
approved by God. Miracles show that a prophet or religious teacher comes from God,
because God would nor work a miracle in attestation of a falsehood or to give
22

23. countenance to a false teacher. If God gives a man power to work a miracle, it is proof
that he approves the teaching of that man, and the miracle is the proof or the
credential that he came from God.
CLARKE, "Came to Jesus by night - He had matters of the utmost
importance, on which he wished to consult Christ; and he chose the night season,
perhaps less through the fear of man than through a desire to have Jesus alone, as he
found him all the day encompassed with the multitude; so that it was impossible for
him to get an opportunity to speak fully on those weighty affairs concerning which he
intended to consult him. However, we may take it for granted that he had no design
at present to become his disciple; as baptism and circumcision, which were the
initiating ordinances among the Jews, were never administered in the night time. If
any person received baptism by night, he was not acknowledged for a proselyte. See
Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and
consequently in the covenant, he, being a Jew, would not feel any necessity of
submitting to this rite.
Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors,
something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may
be many found among us who, though they bear the title, are no teachers, so it was
among the Jews; and perhaps it was in reference to this that Nicodemus uses the
word διδασκαλος, didaskalos, immediately after, by which, in Joh_1:38, St. John
translates the word rabbi. Rabbi, teacher, is often no more than a title of respect:
didaskolos signifies a person who not only has the name of teacher, but who actually
does teach.
We know that thou art a teacher come from God - We, all the members of
the grand Sanhedrin, and all the rulers of the people, who have paid proper attention
to thy doctrine and miracles. We are all convinced of this, though we are not all
candid enough to own it. It is possible, however, that οιδαµεν, we know, signifies no
more than, it is known, it is generally acknowledged and allowed, that thou art a
teacher come from God.
No man can do these miracles - It is on the evidence of thy miracles that I
ground my opinion of thee. No man can do what thou dost, unless the omnipotence
of God be with him.
GILL, "The same came to Jesus by night,.... Through fear of the Jews, of being
reproached or turned out of his place by them; or through shame, that such a doctor
as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or
lest he should offend any of his brethren of the sanhedrim: though some things may
be said in favour of this conduct of Nicodemus; for since Christ would not trust
himself with those that believed in him upon seeing his miracles, Joh_2:23, among
whom Nicodemus seems to be; or would not admit them into his company, and enter
into a free conversation with him; it was necessary, that if he would have any
discourse with him, that he should take this method; and if it was the same night, in
which he had seen his miracles in the day, as is probable, he took the first
opportunity he could, and which shows great readiness and respect; add to which,
that it was very common with the Jewish doctors, to meet and converse together, and
study the law in the night.
"R. Aba rose, ‫ליליא‬ ‫,בפלגות‬ "in the middle of the night", and the rest of the
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24. companions, to study in the law (e).''
And it is often (f) said of R. Simeon ben Joehal, and Eleazar his son, that they sat in
the night and laboured in the law; and it was reckoned very commendable so to do,
and highly pleasing to God: it is said (g),
"whoever studies in the law in the night, the holy blessed God draws a thread of
mercy upon him in the day:''
and likewise (h), that
"every one that studies in the law in the night, the Shekinah is over against him.''
But it seems, the Babylonian Jews did not study in the law in the night (i): it might
seem a needless question to ask, whether Nicodemus came alone, or not, were it not
that according to the Jewish canon (k) a scholar might not go out in the night alone,
because of suspicion:
and said unto him, Rabbi; a title which now greatly obtained among the Jewish
doctors, and of which they were very fond; See Gill on Mat_23:7. It comes from a
word, which signifies great and large; and was used by them, to suggest the large
compass, and great plenty of knowledge they would be thought to have had; and best
becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom
and knowledge are: salutations among the Jews, were forbidden in the night (l);
"says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it
should be a demon:''
but here was no such danger; nor was this salutation made in the street, and in the
dark, which the canon seems to respect:
we know that thou art a teacher come from God; the Jews expected the
Messiah as a teacher, which they might learn from many prophecies, as from Isa_
2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a
noted commentator (m) of theirs has this remark;
‫,המורה‬ "the teacher", he is the King Messiah.''
And the Targum on Joe_2:23 paraphrases the words thus:
"O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he
will return ‫מלפכון‬ ‫,ית‬ "your teacher" to you.''
And Nicodemus acknowledges Jesus as such; and as one that did not come, or was
sent by men, as their doctors were; nor did he come of himself, as false teachers did;
but he came from God, and had his mission and commission from him: and this was
a known case, a clear point, not only to himself, but to many of the Jews; and even to
some of his brethren, the members of the sanhedrim; who upon hearing of, and
seeing the miracles done by Christ, might meet and converse freely together about
him; and give their sentiments of him; and might then agree pretty much in this at
that time, that he was at least a prophet, and some extraordinary teacher, whom God
had sent among them; and Nicodemus coming directly from them, repeats his own
24

25. sense and theirs, supported by the following reason:
for no man can do these miracles that thou dost, except God be with him:
referring to the miracles he had done at the passover in Jerusalem, very lately; see
Joh_2:23. And which, though they are not particularly mentioned, may be concluded
to be such, as the dispossessing of devils, the curing of all manner of diseases by a
word, or touch, from what he at other times, and elsewhere did. Miracles were
expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on
this account; see Joh_6:14; though the modern Jews deny it to be necessary, that
miracles should be done by the Messiah (n); but Nicodemus, and other Jews, thought
otherwise, and considered the miracles of Christ as such, as could never be done by
man, nor without the presence and power of God; and concluded that he was with
God, and God with him, and was the true Immanuel, who is God with us.
HENRY, "II. His solemn address to our Lord Jesus Christ, Joh_3:2. See here,
1. When he came: He came to Jesus by night. Observe, (1.) He made a private and
particular address to Christ, and did not think it enough to hear his public
discourses. He resolved to talk with him by himself, where he might be free with him.
Personal converse with skilful faithful ministers about the affairs of our souls would
be of great use to us, Mal_2:7. (2.) He made this address by night, which may be
considered, [1.] As an act of prudence and discretion. Christ was engaged all day in
public work, and he would not interrupt him then, nor expect his attendance then,
but observed Christ's hour, and waited on him when he was at leisure. Note, Private
advantages to ourselves and our own families must give way to those that are public.
The greater good must be preferred before the less. Christ had many enemies, and
therefore Nicodemus came to him incognito, lest being known to the chief priests
they should be the more enraged against Christ. [2.] As an act of zeal and
forwardness. Nicodemus was a man of business, and could not spare time all day to
make Christ a visit, and therefore he would rather take time from the diversions of
the evening, or the rest of the night, than not converse with Christ. When others
were sleeping, he was getting knowledge, as David by meditation, Psa_63:6, and
Psa_119:148. Probably it was the very next night after he saw Christ's miracles, and
he would not neglect the first opportunity of pursuing his convictions. He knew not
how soon Christ might leave the town, nor what might happen betwixt that and
another feast, and therefore would lose no time. In the night his converse with Christ
would be more free, and less liable to disturbance. These were Noctes Christianae -
Christian nights, much more instructive than the Noctes Atticae - Attic nights. Or,
[3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with
Christ, and therefore came in the night. When religion is out of fashion, there are
many Nicodemites, especially among the rulers, who have a better affection to Christ
and his religion than they would be known to have. But observe, First, Though he
came by night, Christ bade him welcome, accepted his integrity, and pardoned his
infirmity; he considered his temper, which perhaps was timorous, and the
temptation he was in from his place and office; and hereby taught his ministers to
become all things to all men, and to encourage good beginnings, though weak. Paul
preached privately to those of reputation, Gal_2:2. Secondly, Though now he came
by night, yet afterwards, when there was occasion, he owned Christ publicly, Joh_
7:50; Joh_19:39. The grace which is at first but a grain of mustard-seed may grow to
be a great tree.
2. What he said. He did not come to talk with Christ about politics and state-affairs
(though he was a ruler), but about the concerns of his own soul and its salvation,
and, without circumlocution, comes immediately to the business; he calls Christ
Rabbi, which signifies a great man; see Isa_19:20. He shall send them a Saviour,
25

26. and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who
have a respect for Christ, and think and speak honourably of him. He tells Christ how
far he had attained: We know that thou art a teacher. Observe, (1.) His assertion
concerning Christ: Thou art a teacher come from God; not educated nor ordained by
men, as other teachers, but supported with divine inspiration and divine authority.
He that was to be the sovereign Ruler came first to be a teacher; for he would rule
with reason, not with rigour, by the power of truth, not of the sword. The world lay in
ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It
is time for the Lord to work. He came a teacher from God, from God as the Father of
mercies, in pity to a dark deceived world; from God as the Father of lights and
fountain of truth, all the light and truth upon which we may venture our souls. (2.)
His assurance of it: We know, not only I, but others; so he took it for granted, the
thing being so plain and self-evident. Perhaps he knew that there were divers of the
Pharisees and rulers with whom he conversed that were under the same convictions,
but had not the grace to own it. Or, we may suppose that he speaks in the plural
number (We know) because he brought with him one or more of his friends and
pupils, to receive instructions from Christ, knowing them to be of common concern.
“Master,” saith he, “we come with a desire to be taught, to be thy scholars, for we are
fully satisfied thou art a divine teacher.” (3.) The ground of this assurance: No man
can do those miracles that thou doest, except God be with him. Here, [1.] We are
assured of the truth of Christ's miracles, and that they were not counterfeit. Here was
Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and
opportunity imaginable to examine them, so fully satisfied that they were real
miracles that he was wrought upon by them to go contrary to his interest, and to the
stream of those of his own rank, who were prejudiced against Christ. [2.] We are
directed what inference to draw from Christ's miracles: Therefore we are to receive
him as a teacher come from God. His miracles were his credentials. The course of
nature could not be altered but by the power of the God of nature, who, we are sure,
is the God of truth and goodness, and would never set his seal to a lie or a cheat.
JAMIESON, "came to Jesus by night — One of those superficial “believers”
mentioned in Joh_2:23, Joh_2:24, yet inwardly craving further satisfaction,
Nicodemus comes to Jesus in quest of it, but comes “by night” (see Joh_19:38, Joh_
19:39; Joh_12:42); he avows his conviction that He was
come from God — an expression never applied to a merely human messenger,
and probably meaning more here - but only as “a teacher,” and in His miracles he
sees a proof merely that “God is with Him.” Thus, while unable to repress his
convictions, he is afraid of committing himself too far.
CALVIN, "2.He came to Jesus by night. From the circumstance of his coming by
night we infer that his timidity was excessive; for his eyes were dazzled, as it
were, by the splendor of his own greatness and reputation. (55) Perhaps too he
was hindered by shame, for ambitious men think that their reputation is utterly
ruined, if they have once descended from the dignity of teachers to the rank of
scholars; and he was unquestionably puffed up with a foolish opinion of his
knowledge. In short, as he had a high opinion of himself, he was unwilling to lose
any part of his elevation. And yet there appears in him some seed of piety; for
hearing that a Prophet of God had appeared, he does not despise or spurn the
doctrine which has been brought from heaven, and is moved by some desire to
obtain it, — a desire which sprung from nothing else than fear and reverence for
26

27. God. Many are tickled by an idle curiosity to inquire eagerly about any thing
that is new, but there is no reason to doubt that it was religious principle and
conscientious feeling that excited in Nicodemus the desire to gain a more intimate
knowledge of the doctrine of Christ. And although that seed remained long
concealed and apparently dead, yet after the death of Christ it yielded fruit, such
as no man would ever have expected, (John 19:39.)
Rabbi, we know. The meaning of these words is, “Master, we know that thou art
come to be a teacher. ” But as learned men, at that time, were generally called
Masters, Nicodemus first salutes Christ according to custom, and gives him the
ordinary designation, Rabbi, (which means Master, (56)) and afterwards
declares that he was sent by God to perform the office of a Master. And on this
principle depends all the authority of the teachers in the Church; for as it is only
from the word of God that we must learn wisdom, we ought not to listen to any
other persons than those by whose mouth God speaks. And it ought to be
observed, that though religion was greatly corrupted and almost destroyed
among the Jews, still they always held this principle, that no man was a lawful
teacher, unless he had been sent by God. But as there are none who more
haughtily and more daringly boast of having been sent by God than the false
prophets do, we need discernment in this case for trying the spirits. Accordingly
Nicodemus adds:
For no man can do the signs which thou doest, unless God be with him. It is
evident, he says, that Christ has been sent by God, because God displays his
power in him so illustriously, that it cannot be denied that God is with him He
takes for granted that God is not accustomed to work but by his ministers, so as
to seal the office which he has entrusted to them. And he had good grounds for
thinking so, because God always intended that miracles should be seals of his
doctrine. Justly therefore does he make God the sole Author of miracles, when he
says that no man can do these signs, unless God be with him; for what he says
amounts to a declaration that miracles are not performed by the arm of man, but
that the power of God reigns, and is illustriously displayed in them. In a word, as
miracles have a twofold advantage, to prepare the mind for faith, and, when it
has been formed by the word, to confirm it still more, Nicodemus had profited
aright in the former part, because by miracles he recognizes Christ as a true
prophet of God.
Yet his argument appears not to be conclusive; for since the false prophets
deceive the ignorant by their impostures as fully as if they had proved by true
signs that they are the ministers of God, what difference will there be between
truth and falsehood, if faith depends on miracles? Nay, Moses expressly says that
God employs this method to try if we love him, (Deuteronomy 13:3.) We know
also, the warning of Christ, (Matthew 24:14,) and of Paul, (2 Thessalonians 2:9,)
that believers ought to beware of lying signs, by which Anti-Christ dazzles the
eyes of many. I answer, God may justly permit this to be done, that those who
deserve it may be deceived by the enchantments of Satan. But I say that this does
not hinder the elect from perceiving in miracles the power of God, which is to
them an undoubted confirmation of true and sound doctrine. Thus, Paul boasts
that his apostleship was confirmed by signs, and wonders, and mighty deeds, (2
27

28. Corinthians 12:12.) To whatever extent Satan may, like an ape, counterfeit the
works of God in the dark, yet when the eyes are opened and the light of spiritual
wisdom shines, miracles are a sufficiently powerful attestation of the presence of
God, as Nicodemus here declares it to be.
LIGHTFOOT, "2. The same came to Jesus by night, and said unto him, Rabbi,
we know that thou art a teacher come from God: for no man can do these
miracles that thou doest, except God be with him.
[We know.] It may be a question whether Nicodemus, using the plural number
[we know], does by that seem to own that the whole Sanhedrim (of which himself
was a member) acknowledge the same thing. I am apt to think the fathers of the
Sanhedrim could not well tell how indeed to deny it: which will be more largely
discussed upon chapter 11:48. But we know may either be the plural or the
singular, which in the first person is most commonly used in all languages. Or
else, we know, may signify as much as, it is commonly owned and acknowledged.
[Thou art a teacher come from God.] Nicodemus seems to have reference to the
long cessation of prophecy which had not been known in that nation for above
four hundred years now past; in which space of time there had been no masters
or teachers of the people instituted but by men and the imposition of hands; nor
had there in that appeared any one person that would pretend to teach them by a
spirit of prophecy:--But we see that thou art a teacher sent from God.
MACLAREN, "TEACHER OR SAVIOUR?
The connection in which the Evangelist introduces the story of Nicodemus throws
great light on the aspect under which we are to regard it. He has just been saying that
upon our Lord’s first visit to Jerusalem at the Passover there was a considerable
amount of interest excited, and a kind of imperfect faith in Him drawn out, based
solely on His miracles. He adds that this faith was regarded by Christ as unreliable;
and he goes on to explain that our Lord exercised great reserve in His dealings with
the persons who professed it, for the reason that ‘He knew all men, and needed not
that any should testify of man, for He knew what was in man.’
Now, if you note that reiteration of the word ‘man,’ you will understand the
description which is given of the person who is next introduced. ‘He knew what was
in man. There was a man of the Pharisees named Nicodemus, a ruler of the Jews.’ It
would have been enough to have said, ‘There was a Pharisee.’ When John says ‘a man
of the Pharisees,’ he is not merely carried away by the echo in his ears of his own last
words, but it is as if he had said, ‘Now, here is one illustration of the sort of thing that
I have been speaking about; one specimen of an imperfect faith built upon miracles;
and one illustration of the way in which Jesus Christ dealt with it.’
Nicodemus was ‘a Pharisee.’ That tells us the school to which he belonged, and the
general drift of his thought. He was ‘a ruler of the Jews.’ That tells us that he held an
official position in the supreme court of the nation, to which the Romans had left
some considerable shadow of power in ecclesiastical matters. And this man comes to
Christ and acknowledges Him. Christ deals with him in a very suggestive fashion. His
confession, and the way in which our Lord received it, are what I desire to consider
28

29. briefly in this sermon.
I. Note then, first, this imperfect confession.
Everything about it, pretty nearly, is wrong. ‘He came to Jesus by night,’ half-
ashamed and wholly afraid of speaking out the conviction that was working in him.
He was a man in position. He could not compromise himself in the eyes of his co-
Sanhedrists. ‘It would be a grave thing for a man like me to be found in converse with
this new Rabbi and apparent Prophet. I must go cautiously, and have regard to my
reputation and my standing in the world; and shall steal to Him by night.’ There is
something wrong with any convictions about Jesus Christ which let themselves be
huddled up in secret. The true apprehension of Him is like a fire in a man’s bones,
that makes him ‘weary of forbearing’ when he locks his lips, and forces him to speak.
If Christians can be dumb, there is something dreadfully wrong with their
Christianity. If they do not regard Jesus Christ in such an aspect as to oblige them to
stand out in the world and say, ‘Whatever anybody says or thinks about it, I am
Christ’s man,’ then be sure that they do not yet know Him as they ought to do.
Nicodemus ‘came to Jesus by night,’ and therein condemned himself. He said,
‘Rabbi, we know.’ There is more than a soupcon of patronage in that. He is giving
Jesus Christ a certificate, duly signed and sealed by Rabbinical authority. He
evidently thinks that it is no small matter that he and some of his fellows should have
been disposed to look with favour upon this new Teacher. And so he comes, if not
patronising the young man, at all events extremely conscious of his own
condescension in recognising Him with his ‘We know.’
Had he the right to speak for any of his colleagues? If so, then at that very early stage
of our Lord’s ministry there was a conviction beginning to work in that body of
ecclesiastics which casts a very lurid light on their subsequent proceedings. It was a
good long while after, when Jesus Christ’s attitude towards them had been a little
more clearly made out than it was at the beginning, that they said officially, ‘As for
this fellow, we know not whence He is.’ They ‘knew’ when He did not seem to be
trenching on their prerogatives, or driving His Ithuriel-spear through their
traditional professions of orthodoxy and punctilious casuistries. But when He trod
on their toes, when He ripped up their pretensions, when He began to show His
antagonism to their formalism and traditionalism, then they did not know where He
came from. And there are many of us who are very polite to Jesus Christ as long as
He does not interfere with us, and who begin to doubt His authority when He begins
to rebuke our sins.
The man that said ‘We know,’ and then proceeded to tell Christ the grounds upon
which He was accepted by him, was not in the position which becomes sinful men
drawing near to their Saviour. ‘We know that Thou art a Teacher’-contrast that, with
its ring of complacency, and, if not superior, at least co-ordinate, authority, with
‘Jesus! Master! have mercy on me,’ or with ‘Lord! save or I perish,’ and you get the
difference between the way in which a formalist, conceited of his knowledge, and a
poor, perishing sinner, conscious of his ignorance and need, go to the Saviour.
Further, this imperfect confession was of secondary value, because it was built
altogether upon miraculous evidence. Now, there has been a great deal of
exaggeration about the value of the evidence of miracle. The undue elevation to
which it was lifted in the apologetic literature of the eighteenth century, when it was
almost made out as if there was no other proof that Jesus came from God than that
He wrought miracles, has naturally led, in this generation and in the last one, to an
equally exaggerated undervaluing of its worth. Jesus Christ did appeal to signs; He
did also most distinctly place faith that rested merely upon miracle as second best;
when He said, for instance, ‘If ye believe not Me, yet believe the works.’ Nicodemus
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30. says, ‘We know that Thou art a Teacher sent from God, because no man can do these
miracles except God be with him.’ Ah! Nicodemus! did not the substance of the
teaching reveal the source of the teaching even more completely than the miracles
that accompanied it? Surely, if I may use an old illustration, the bell that rings in to
the sermon (which is the miracles) is less conclusive as to the divine source of the
teaching than is the sermon itself. Christ Himself is His own best evidence, and His
words shine in their own light, and need no signs in order to authenticate their
source. The signs are there, and are precious in my eyes less as credentials of His
authority than as revelations of His character and His work. They are wonders; that
is much. They are proofs; as I believe. But, high above both of these characteristics,
they are signs of the spiritual work that He does, and manifestations of His
redeeming power. And so a faith that had no ears for the ring of the divine voice in
the words, and no eyes for the beauty and perfection of the character, was vulgar and
low and unreliable, inasmuch as it could give no better reason for itself than that
Jesus had wrought miracles,
I need not remind you of how noticeable it is that at this very early stage in our Lord’s
ministry there were a sufficient number of miracles done to be qualified by the
Evangelist as ‘many,’ and to have been a very powerful factor in bringing about this
real, though imperfect, faith. John has only told us of one miracle prior to this; and
the other Evangelists do not touch upon these early days of our Lord’s ministry at all.
So that we are to think of a whole series of works of power and supernatural grace
which have found no record in these short narratives. How much more Jesus Christ
was, and did, and said, than any book can ever tell! These are but parts of His ways; a
whisper of His power. The fulness of it remains unrevealed after all revelation.
But the central deficiency of this confession lies in the altogether inadequate
conception of Jesus Christ and His work which it embodies. ‘We know that Thou art
a Teacher, a miracle-worker, a man sent from God, and in communion with Him.’
These are large recognitions, far too large to be spoken of any but a select few of the
sons of men. But they fall miserably beneath the grandeur, and do not even approach
within sight of the central characteristic, of Christ and of His work. Nicodemus is the
type of large numbers of men nowadays. All the people that have a kind of loose,
superficial connection with Christianity re-echo substantially his words. They
compliment Jesus Christ out of His divinity and out of His redeeming work, and
seem to think that they are rather conferring an honour upon Christianity when they
condescend to say, ‘We, the learned pundits of literature; we, the arbiters of taste;
we, the guides of opinion; we, the writers in newspapers and magazines and
periodicals; we, the leaders in social and philanthropic movements-we recognise that
Thou art a Teacher.’ Yes, brethren, and the recognition is utterly inadequate to the
facts of the case, and is insult, and not recognition.
II. Let me ask you to look now, in the next place, at the way in which
Jesus Christ deals with this imperfect confession.
It was a great thing for a young Rabbi from Nazareth, who had no certificate from the
authorities, to find an opening thus into the very centre of the Sanhedrim. There is
nothing in life, to an ardent young soul, at the beginning of his career-especially if he
feels that he has a burden laid upon him to deliver to his fellows-half so sweet as the
early recognition by some man of wisdom and weight and influence, that he too is a
messenger from God. In later years praise and acknowledgment cloy. And one might
have expected some passing word from the Master that would have expressed such a
feeling as that, if He had been only a young Teacher seeking for recognition. I
remember that in that strange medley of beauty and absurdity, the Koran,
somewhere or other, there is an outpouring of Mahomet’s heart about the
blessedness of his first finding a soul that would believe in him. And it is strange that
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31. Jesus Christ had no more welcome for this man than the story tells that He had. For
He meets him without a word of encouragement; without a word that seemed to
recognise even a growing and a groping confidence, and yet He would not ‘quench
the smoking flax.’ Yes! sometimes the kindest way to deal with an imperfect
conception is to show unsparingly why it is imperfect; and sometimes the apparent
repelling of a partial faith is truly the drawing to Himself by the Christ of the man,
though his faith be not approved.
So, notice how our Lord meets the imperfections of this acknowledgment. He begins
by pointing out what is the deepest and universal need of men. Nicodemus had said,
‘Rabbi, we know that Thou art a Teacher come from God.’ And Christ says, ‘Verily,
verily, I say unto you, ye must be born again.’ What has that to do with Nicodemus’s
acknowledgment? Apparently nothing; really everything. For, if you will think for a
moment, you will see how it meets it precisely, and forces the Rabbi to deepen his
conception of the Lord. The first thing that you and I want, for our participation in
the Kingdom of God, is a radical out-and-out change in our whole character and
nature. ‘Ye must be born again’; now, whatever more that means, it means, at all
events, this-a thorough-going renovation and metamorphosis of a man’s nature, as
the sorest need that the world and all the individuals that make up the world have.
The deepest ground of that necessity lies in the fact of sin. Brother, we can only verify
our Lord’s assertion by honestly searching the depths of our own hearts, and looking
at ourselves in the light of God. Think what is meant when we say, ‘He is Light, and
in Him is no darkness at all.’ Think of that absolute purity, that, to us, awful aversion
from all that is evil, from all that is sinful. Think of what sort of men they must be
who can see the Lord. And then look at yourself. Are we fit to pass that threshold?
Are we fit to gaze into that Face? Is it possible that we should have fellowship with
Him? Oh, brethren, if we rightly meditate upon two facts, the holiness of God and
our own characters, I think we shall feel that Jesus Christ has truly stated the case
when He says, ‘Ye must be born again.’ Unless you and I can get ourselves radically
changed, there is no Heaven for us; there is no fellowship with God for us. We must
stand before Him, and feel that a great gulf is fixed between us and Him.
And so when a man comes with his poor little ‘Thou art a Teacher,’ no words are
wanted in order to set in glaring light the utter inadequacy of such a conception as
that. What the world wants is not a Teacher, it is a Life-giver. What men want is not
to be told the truth; they know it already. What they want is not to be told their duty;
they know that too. What they want is some power that shall turn them clean round.
And what each of us wants before we can see the Lord is that, if it may be, something
shall lay hold of us, and utterly change our natures, and express from our hearts the
black drop that lies there tainting everything.
Now, this necessity is met in Jesus Christ. For there were two ‘musts’ in His talk with
Nicodemus, and both of them bore directly on the one purpose of deepening
Nicodemus’s inadequate conception of what He was and what He did. He said, ‘Ye
must be born again,’ in order that his hearer, and we, might lay to heart this, that we
need something more than a Teacher, even a Life-giver; and He said, ‘The Son of
Man must be lifted up,’ in order that we might all know that in Him the necessity is
met, and that the Son of Man, who came down from Heaven, and is in Heaven, even
whilst He is on earth, is the sole ladder by which men can ascend into Heaven and
gaze upon God.
Thus it is Christ’s work as Redeemer, Christ’s sacrifice on the Cross, Christ’s power as
bringing to the world a new and holy life, and breathing it into all that trust in Him,
which make the very centre of His work. Set by the side of that this other, ‘Thou art a
Teacher sent from God.’ Ah, brethren, that will not do; it will not do for you and me!
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32. We want something a great deal deeper than that. The secret of Jesus is not disclosed
until we have passed into the inner shrine, where we learn that He is the Sacrifice for
the world, and the Source and Fountain of a new life. I beseech you, take Christ’s way
of dealing with this certificate of His character given by the Rabbi who did not know
his own necessities, and ponder it.
Mark the underlying principle which is here-viz. if you want to understand Christ you
must understand sin; and whoever thinks lightly of it will think meanly of Him. An
underestimate of the reality, the universality, the gravity of the fact of sin lands men
in the superficial and wholly impotent conception, ‘Rabbi! Thou art a Teacher sent
from God.’ A true knowledge of myself as a sinful man, of my need of pardon, of my
need of cleansing, of my need of a new nature, which must be given from above, and
cannot be evolved from within, leads me, and I pray it may lead you, to cast yourself
down before Him, with no complaisant words of intellectual recognition upon your
lips, but with the old cry, ‘Lord! be merciful to me a sinner.’
III. And now, dear friends, one last word. Notice when and where this
imperfect disciple was transformed into a courageous confessor.
We do not know what came immediately of this conversation. We only know that
some considerable time after, Nicodemus had not screwed himself up to the point of
acknowledging out and out, like a brave man, that he was Christ’s follower; but that
he timidly ventured in the Sanhedrim to slip in a remonstrance ingeniously devised
to conceal his own opinions, and yet to do some benefit to Christ, when he said, ‘Does
our law judge any man before it hear him?’ And, of course, the timid remonstrance
was swept aside, as it deserved to be, by the ferocious antagonism of his co-
Sanhedrists.
But when the Cross came, and it had become more dangerous to avow discipleship,
he plucked up courage, or rather courage flowed into him from that Cross, and he
went boldly and ‘craved the body of Jesus,’ and got it, and buried it. No doubt when
he looked at Jesus hanging on the Cross, he remembered that night in Jerusalem
when the Lord had said, ‘The Son of Man must be lifted up,’ and he remembered how
He had spoken about the serpent lifted in the wilderness, and a great light blazed in
upon him, which for ever ended all hesitation and timidity for him. And so he was
ready to be a martyr, or anything else, for the sake of Him whom he now found to be
far more than a ‘Teacher,’ even the Sacrifice by whose stripes he was healed.
Dear brethren, I bring that Cross to you now, and pray you to see there Christ’s real
work for us, and for the world. He has taught us, but He has done more. He has not
only spoken, He has died. He has not only shown us the path on which to walk, He
has made it possible for us to walk in it. He is not merely one amongst the noble band
that have guided and inspired and instructed humanity, but He stands alone-not a
Teacher, but the Redeemer, ‘the Lamb of God, which taketh away the sins of the
world.’
If He is a Teacher, take His teachings, and what are they? These, that He is the Son of
God; that ‘He came from God’; that He ‘went to God’; that He ‘gives His life a ransom
for many’; that He is to be the Judge of mankind; that if we trust in Him, our sins are
forgiven and our nature is renewed. Do not go picking and choosing amongst His
teachings, for these which I have named are as surely His as ‘Whatsoever ye would
that men should do to you, do ye even so to them,’ or any other of the moral
teachings which the world professes to admire. Take the whole teachings of the
whole Christ, and you will confess Him to be the Redeemer of your souls, and the
Life-giver by whom, and by whom alone, we enter the Kingdom of God.
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33. 3 Jesus replied, “Very truly I tell you, no one
can see the kingdom of God unless they are
born again.[a]”
BARNES, "Verily, verily - An expression of 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 acknowledged that he was a teacher come 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 conceal anything. Jesus declared
to every man, high or low, rich or poor, the most humbling truths of the gospel.
Nothing was kept back for fear of offending men of wealth or power; and for them, as
well as the most poor and lowly, it was declared to 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 expression designed to include all
mankind. Of “each and every man” it is certain that unless he is born again he cannot
see the kingdom of God. It includes, therefore, men of every character and 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 acknowledge him to be a teacher sent by God that is,
the Messiah; it was necessary, in addition to this, to experience in his own soul that
great change called the “new birth” or regeneration.
Be born again - The word translated here “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 asked the
question in Joh_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,” or the “second time.” Our natural birth introduces us to light, is
the commencement of life, throws us amid the works of God, 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 conceived in sin and brought forth in iniquity, and there is none that doeth good,
no, not one. The carnal mind is enmity against God, and by nature we are dead in
trespasses and sins, Gen_8:21; Psa_14:2-3; Psa_51:5; Rom_1:29-32; Rom_3:10-20;
Rom_8:7.
All sin exposes men to misery here and hereafter. To escape from sin, to be happy
in the world to come, it is necessary that man should be changed in his principles, his
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34. feelings, and his manner of life. This change, or the beginning of this new life, is
called the “new birth,” or “regeneration.” It is so called because in many respects it
has a striking analogy to 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 reconciled
Father, and we are adopted into his family as his sons. And as every man is a sinner,
it is necessary that each one should experience this change, or he cannot be happy or
saved. This doctrine was not unknown to the Jews, and was particularly predicted as
a doctrine that would be taught in the times of the Messiah. See Deu_10:16; Jer_4:4;
Jer_31:33; Eze_11:19; Eze_36:25; Psa_51:12. The change in the New Testament is
elsewhere called the “new creation” 2Co_5:17; Gal_6:15, and “life from the dead,” or
a resurrection, Eph_2:1; Joh_5:21, Joh_5:24.
He cannot see - To “see,” here, is put evidently for enjoying - or he cannot be
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 Mat_3:2. The meaning is, that the kingdom which Jesus was
about to set up 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
declared by 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 every man, as in the
presence of a holy God before whom he must soon appear, to ask himself whether he
has experienced this change, and if he has not, to give no rest to his eyes until he has
sought the mercy of God, and implored the aid of his Spirit that his heart may be
renewed.
CLARKE, "
GILL, "
HENRY, "
JAMIESON, "
CALVIN, "3.Verily, verily, I say to thee. The word Verily ( ἀμὴν) is twice
repeated, and this is done for the purpose of arousing him to more earnest
attention. For when he was about to speak of the most important and weighty of
all subjects, he found it necessary to awaken the attention of Nicodemus, who
might otherwise have passed by this whole discourse in a light or careless
manner. (57) Such, then, is the design of the double affirmation.
Though this discourse appears to be far-fetched and almost inappropriate, yet it
was with the utmost propriety that Christ opened his discourse in this manner.
For as it is useless to sow seed in a field which has not been prepared by the
labors of the husbandman, so it is to no purpose to scatter the doctrine of the
Gospel, if the mind has not been previously subdued and duly prepared for
docility and obedience. Christ saw that the mind of Nicodemus was filled with
many thorns, choked by many noxious herbs, so that there was scarcely any
room for spiritual doctrine. This exhortation, therefore, resembled a ploughing
to purify him, that nothing might prevent him from profiting by the doctrine.
Let us, therefore, remember that this was spoken to one individual, in such a
manner that the Son of God addresses all of us daily in the same language. For
which of us will say that he is so free from sinful affections that he does not need
34

35. such a purification? If, therefore, we wish to make good and useful progress in
the school of Christ, let us learn to begin at this point.
Unless a man be born again. That is, So long as thou art destitute of that which is
of the highest importance in the kingdom of God, I care little about your calling
me Master; for the first entrance into the kingdom of God is, to become a new
man. But as this is a remarkable passage, it will be proper to survey every part of
it minutely.
To SEEthe kingdom of God is of the same meaning as to enter into the kingdom
of God, as we shall immediately perceive from the context. But they are mistaken
who suppose that the kingdom of God means Heaven; for it rather means the
spiritual life, which is begun by faith in this world, and gradually increases every
day according to the continued progress of faith. So the meaning is, that no man
can be truly united to the Church, so as to be reckoned among the children of
God, until he has been previously renewed. This expression shows briefly what is
the beginning of Christianity, and at the same time teaches us, that we are born
exiles and utterly alienated from the kingdom of God, and that there is a
perpetual state of variance between God and us, until he makes us altogether
different by our being born again; for the statement is general, and comprehends
the whole human race. If Christ had said to one person, or to a few individuals,
that they could not enter into heaven, unless they had been previously born
again, we might have supposed that it was only certain characters that were
pointed out, but he speaks of all without exception; for the language is unlimited,
and is of the same import with such universal terms as these: Whosoever shall
not be born again cannot enter into the kingdom of God
By the phraseborn again is expressed not the correction of one part, but the
renovation of the whole nature. Hence it follows, that there is nothing in us that
is not sinful; for if reformation is necessary in the whole and in each part,
corruption must have been spread throughout. On this point we shall soon have
occasion to speak more largely. Erasmus, adopting the opinion of Cyril, has
improperly translated the adverb ἄνωθεν, from above, and renders the clause
thus: unless a man be born from above. The Greek word, I own, is ambiguous;
but we know that Christ conversed with Nicodemus in the Hebrew language.
There would then have been no room for the ambiguity which occasioned the
mistake of Nicodemus and led him into childish scruples about a second birth of
the flesh. He therefore understood Christ to have said nothing else than that a
man must be born again, before he is admitted into the kingdom of God.
COFFMAN, "Verse 3
Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be
born anew, he cannot see the kingdom of God.
Born anew ... is better translated "born again," as in the KJV, PH, IV, New
English Bible (1961), etc. The marginal reading "from above" is preferred by
some, but such a rendition is too vague, omitting the element of meaning which
appears in the word "again." The new birth is another, a second birth; and,
although in a sense the second birth is from above, so also in another sense is the
first birth, or natural birth. Thus, "born again" is more explicit and correct.
35

36. The doctrine of the new birth will be discussed under John 3:5, where Jesus
more fully described it. Here the emphasis is upon the absolute necessity of it. It
is not merely true that one cannot enter God's kingdom without the new birth;
he cannot even see it! The requirement here stated by Jesus was actually a
demand that Nicodemus forsake all reliance upon the law of Moses, and upon
the elaborate ritual and traditionalism of the Pharisees, and enter upon a totally
new way of life. It was a shocking requirement; and the evidence is that
Nicodemus, at that point in time, was not able to accept it.
Concerning the abrupt manner of Jesus' speaking to Nicodemus, Hovey said:
The answer seems abrupt, but it is unnecessary to suppose the omission of any
connecting thought. For Jesus, being recognized as a teacher from God, and
reading for himself at a glance the character of Nicodemus, as well as the
question in his heart, viz.: "What must a man do in order to enter Messiah's
kingdom?" (Meyer) ... declares at once that a new birth a new life, is
indispensable to any real knowledge of the kingdom of God. "No one," he says,
"whether Jew or Gentile, can grow up and glide over from nature to grace; every
one must begin his life altogether anew, in order to share in my kingdom,"[3]
The kingdom of God ... It is a mistake to minimize the teaching of this Gospel
regarding the kingdom of God. True, John was more concerned with the
credentials of the King, the burden of the Gospel being to prove the deity and
Godhead of Jesus Christ; but the kingdom was never far from his thoughts. In
this great passage, the terms of entering the kingdom are emphatically stated;
and before Pontius Pilate Jesus made pointed reference to "my kingdom" (John
18:36,37). Jesus' great purpose of establishing his kingdom is there stated to have
been his total reason for coming into the world; and John, with the synoptics,
recorded the inscription with the significant words "The King of the Jews"
(John 19:19).
ENDNOTE:
[3] Alvah Hovey, Commentary on John (Philadelphia: The American Baptist
Publication Society, 1885), p. 95.
BARCLAY, "THE MAN WHO CAME BY NIGHT (John 3:1-6)
3:1-6 There was a man who was one of the Pharisees who was called Nicodemus,
a ruler of the Jews. He came to Jesus by night and said to him: "Rabbi, we know
that you are a teacher who has come from God, for no one can do the signs which
you do unless God is with him." Jesus answered him: "This is the truth I tell
you--unless a man is reborn from above, he cannot see the kingdom of God."
Nicodemus said to him: "How can a man be born when he is old? Surely he
cannot enter into his mother's womb a second time and be born?" Jesus
answered: "This is the truth I tell you--unless a man is born of water and the
Spirit, he cannot enter into the kingdom of God. That which is born from the
flesh is flesh, and that which is born of the Spirit is spirit."
For the most part we see Jesus surrounded by the ordinary people, but here we
36

37. see him in contact with one of the aristocracy of Jerusalem. There are certain
things that we know about Nicodemus.
(i) Nicodemus must have been wealthy. When Jesus died Nicodemus brought for
his body "a mixture of myrrh and aloes about an hundred pound weight" (John
19:39), and only a wealthy man could have brought that.
(ii) Nicodemus was a Pharisee. In many ways the Pharisees were the best people
in the whole country. There were never more than 6,000 of them; they were what
was known as a chaburah (compare Greek #2266), or brotherhood. They entered
into this brotherhood by taking a pledge in front of three witnesses that they
would spend all their lives observing every detail of the scribal law.
What exactly did that mean? To the Jew the Law was the most sacred thing in all
the world. The Law was the first five books of the Old Testament. They believed
it to be the perfect word of God. To add one word to it or to take one word away
from it was a deadly sin. Now if the Law is the perfect and complete word of
God, that must mean that it contained everything a man need know for the living
of a good life, if not explicitly, then implicitly. If it was not there in so many
words, it must be possible to deduce it. The Law as it stood consisted of great,
wide, noble principles which a man had to work out for himself. But for the later
Jews that was not enough. They said: "The Law is complete; it contains
everything necessary for the living of a good life; therefore in the Law there must
be a regulation to govern every possible incident in every possible moment for
every possible man." So they set out to extract from the great principles of the
law an infinite number of rules and regulations to govern every conceivable
situation in life. In other words they changed the law of the great principles into
the legalism of by-laws and regulations.
The best example of what they did is to be seen in the Sabbath law. In the Bible
itself we are simply told that we must remember the Sabbath day to keep it holy
and that on that day no work must be done, either by a man or by his servants or
his animals. Not content with that, the later Jews spent hour after hour and
generation after generation defining what work is and listing the things that may
and may not be done on the Sabbath day. The Mishnah is the codified scribal
law. The scribes spent their lives working out these rules and regulations. In the
Mishnah the section on the Sabbath extends to no fewer than twenty-four
chapters. The Talmud is the explanatory commentary on the Mishnah, and in
the Jerusalem Talmud the section explaining the Sabbath law runs to sixty-four
and a half columns; and in the Babylonian Talmud it runs to one hundred and
fifty-six double folio pages. And we are told about a rabbi who spent two and a
half years in studying one of the twenty-four chapters of the Mishnah.
The kind of thing they did was this. To tie a knot on the Sabbath was to work;
but a knot had to be defined. "The following are the knots the making of which
renders a man guilty; the knot of camel drivers and that of sailors; and as one is
guilty by reason of tying them, so also of untying them." On the other hand knots
which could be tied or untied with one hand were quite legal. Further, "a woman
may tie up a slit in her shift and the strings of her cap and those of her girdle, the
37

38. straps of shoes or sandals, of skins of wine and oil." Now see what happened.
Suppose a man wished to let down a bucket into a well to draw water on the
Sabbath day. He could not tie a rope to it, for a knot on a rope was illegal on the
Sabbath; but he could tie it to a woman's girdle and let it down, for a knot in a
girdle was quite legal. That was the kind of thing which to the scribes and
Pharisees was a matter of life and death; that was religion; that to them was
pleasing and serving God.
Take the case of journeying on the Sabbath. Exodus 16:29 says: "Remain every
man of you in his place; let no man go out of his place on the seventh day." A
Sabbath day's journey was therefore limited to two thousand cubits, that is, one
thousand yards. But, if a rope was tied across the end of a street, the whole street
became one house and a man could go a thousand yards beyond the end of the
street. Or, if a man deposited enough food for one meal on Friday evening at any
given place, that place technically became his house and he could go a thousand
yards beyond it on the Sabbath day. The rules and regulations and the evasions
piled up by the hundred and the thousand.
Take the case of carrying a burden. Jeremiah 17:21-24 said: "Take heed for the
sake of your lives and do not bear a burden on the Sabbath day." So a burden
had to be defined. It was defined as "food equal in weight to a dried fig, enough
wine for mixing in a goblet, milk enough for one swallow, honey enough to put
upon a wound, oil enough to anoint a small member, water enough to moisten an
eye-salve," and so on and on. It had then to be settled whether or not on the
Sabbath a woman could wear a brooch, a man could wear a wooden leg or
dentures; or would it be carrying a burden to do so? Could a chair or even a
child be lifted? And so on and on the discussions and the regulations went.
It was the scribes who worked out these regulations; it was the Pharisees who
dedicated their lives to keeping them. Obviously, however misguided a man
might be, he must be desperately in earnest if he proposed to undertake
obedience to every one of the thousands of rules. That is precisely what the
Pharisees did. The name Pharisee means the Separated One; and the Pharisees
were those who had separated themselves from all ordinary life in order to keep
every detail of the law of the scribes.
Nicodemus was a Pharisee, and it is astonishing that a man who regarded
goodness in that light and who had given himself to that kind of life in the
conviction that he was pleasing God should wish to talk to Jesus at all.
(iii) Nicodemus was a ruler of the Jews. The word is archon (Greek #758). This is
to say that he was a member of the Sanhedrin. The Sanhedrin was a court of
seventy members and was the supreme court of the Jews. Of course under the
Romans its powers were more limited than once they had been; but they were
still extensive. In particular the Sanhedrin had religious jurisdiction over every
Jew in the world; and one of its duties was to examine and deal with anyone
suspected of being a false prophet. Again it is amazing that Nicodemus should
come to Jesus at all.
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39. (iv) It may well be that Nicodemus belonged to a distinguished Jewish family.
Away back in 63 B.C. when the Romans and the Jews had been at war,
Aristobulus, the Jewish leader, sent a certain Nicodemus as his ambassador to
Pompey, the Roman Emperor. Much later in the terrible last days of Jerusalem,
the man who negotiated the surrender of the garrison was a certain Gorion, who
was the son either of Nicomedes or Nicodemus. It may well be that both these
men belonged to the same family as our Nicodemus, and that it was one of the
most distinguished families in Jerusalem. If that is true it is amazing that this
Jewish aristocrat should come to this homeless prophet who had been the
carpenter of Nazareth that he might talk to him about his soul.
It was by night that Nicodemus came to Jesus. There were probably two reasons
for that.
(i) It may have been a sign of caution. Nicodemus quite frankly may not have
wished to commit himself by coming to Jesus by day. We must not condemn him.
The wonder is that with his background, he came to Jesus at all. It was infinitely
better to come at night than not at all. It is a miracle of grace that Nicodemus
overcame his prejudices and his upbringing and his whole view of life enough to
come to Jesus.
(ii) But there may be another reason. The rabbis declared that the best time to
study the law was at night when a man was undisturbed. Throughout the day
Jesus was surrounded by crowds of people all the time. It may well be that
Nicodemus came to Jesus by night because he wanted an absolutely private and
completely undisturbed time with Jesus.
Nicodemus was a puzzled man, a man with many honours and yet with
something lacking in his life. He came to Jesus for a talk so that somehow in the
darkness of the night he might find light.
THE MAN WHO CAME BY NIGHT (John 3:1-6 continued)
When John relates conversations that Jesus had with enquirers, he has a way of
following a certain scheme. We see that scheme very clearly here. The enquirer
says something (John 3:2). Jesus answers in a saying that is hard to understand
(John 3:3). That saying is misunderstood by the enquirer (John 3:4). Jesus
answers with a saying that is even more difficult to understand (John 3:5). And
then there follows a discourse and an explanation. John uses this method in
order that we may see men thinking things out for themselves and so that we
may do the same.
When Nicodemus came to Jesus, he said that no one could help being impressed
with the signs and wonders that he did. Jesus' answer was that it was not the
signs and the wonders that were really important; the important thing was such
a change in a man's inner life that it could only be described as a new birth.
When Jesus said that a man must be born anew Nicodemus misunderstood him,
and the misunderstanding came from the fact that the word which the Revised
Standard Version translates anew, the Greek word anothen (Greek #509), has
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40. three different meanings. (i) It can mean from the beginning, completely
radically. (ii) It can mean again, in the sense of for the second time. (iii) It can
mean from above, and, therefore, from God It is not possible for us to get all
these meanings into any English word; and yet all three of them are in the phrase
born anew. To be born anew is to undergo such a radical change that it is like a
new birth; it is to have something happen to the soul which can only be described
as being born all over again; and the whole process is not a human achievement,
because it comes from the grace and power of God.
When we read the story, it looks at first sight as if Nicodemus took the word
anew in only the second sense, and with a crude literalism. How can anyone, he
said, enter again into his mother's womb and be born a second time when he is
already an old man? But there is more to Nicodemus' answer than that. In his
heart there was a great unsatisfied longing. It is as if he said with infinite, wistful
yearning: "You talk about being born anew; you talk about this radical,
fundamental change which is so necessary. I know that it is necessary; but in my
experience it is impossible. There is nothing I would like more; but you might as
well tell me, a full grown man, to enter into my mother's womb and be born all
over again." It is not the desirability of this change that Nicodemus questioned;
that he knew only too well; it is the possibility. Nicodemus is up against the
eternal problem, the problem of the man who wants to be changed and who
cannot change himself.
This phrase born anew, this idea of rebirth, runs all through the New Testament.
Peter speaks of being born anew by God's great mercy (1 Peter 1:3); he talks
about being born anew not of perishable seed, but of imperishable (1 Peter
1:22-23). James speaks of God bringing us forth by the word of truth (James
1:18). The Letter to Titus speaks of the washing of regeneration (Titus 3:5).
Sometimes this same idea is spoken of as a death followed by a resurrection or a
re-creation. Paul speaks of the Christian as dying with Christ and then rising to
life anew (Romans 6:1-11). He speaks of those who have lately come into the
Christian faith as babes in Christ (1 Corinthians 3:1-2). If any man is in Christ it
is as if he had been created all over again (2 Corinthians 5:17). In Christ there is
a new creation (Galatians 6:15). The new man is created after God in
righteousness (Ephesians 4:22-24). The person who is at the first beginnings of
the Christian faith is a child (Hebrews 5:12-14). All over the New Testament this
idea of rebirth, re-creation occurs.
Now this was not an idea which was in the least strange to the people who heard
it in New Testament times. The Jew knew all about rebirth. When a man from
another faith became a Jew and had been accepted into Judaism by prayer and
sacrifice and baptism, he was regarded as being reborn. "A proselyte who
embraces Judaism," said the rabbis, "is like a new-born child." So radical was
the change that the sins he had committed before his reception were all done
away with, for now he was a different person. It was even theoretically argued
that such a man could marry his own mother or his own sister, because he was a
completely new man, and all the old connections were broken and destroyed. The
Jew knew the idea of rebirth.
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41. The Greek also knew the idea of rebirth and knew it well. By far the most real
religion of the Greeks at this time was the faith of the mystery religions. The
mystery religions were all founded on the story of some suffering and dying and
rising god. This story was played out as a passion play. The initiate had a long
course of preparation, instruction, asceticism and fasting. The drama was then
played out with gorgeous music, marvelous ritual, incense and everything to play
upon the emotions. As it was played out, the worshipper's aim was to become one
with the god in such a way that he passed through the god's sufferings and
shared the god's triumph and the god's divine life. The mystery religions offered
mystic union with some god. When that union was achieved the initiate was, in
the language of the Mysteries, a twice-born. The Hermetic Mysteries had as part
of their basic belief: "There can be no salvation without regeneration." Apuleius,
who went through initiation, said that he underwent "a voluntary death," and
that thereby he attained "his spiritual birthday," and was "as it were reborn."
Many of the Mystery initiations took place at midnight when the day dies and is
reborn. In the Phrygian, the initiate, after his initiation, was fed with milk as if
he was a new-born babe.
The ancient world knew all about rebirth and regeneration. It longed for it and
searched for it everywhere. The most famous of all Mystery ceremonies was the
taurobolium. The candidate was put into a pit. On the top of the pit there was a
lattice-work cover. On the cover a bull was slain by having its throat cut. The
blood poured down and the initiate lifted up his head and bathed himself in the
blood; and when he came out of the pit he was renatus in aeternum, reborn for
all eternity. When Christianity came to the world with a message of rebirth, it
came with precisely that for which all the world was seeking.
What, then, does this rebirth mean for us? In the New Testament, and especially
in the Fourth Gospel, there are four closely inter-related ideas. There is the idea
of rebirth; there is the idea of the kingdom of heaven, into which a man cannot
enter unless he is reborn; there is the idea of sonship of God; and there is the
idea of eternal life. This idea of being reborn is not something which is peculiar
to the thought of the Fourth Gospel. In Matthew we have the same great truth
put more simply and more vividly: "Unless you turn and become like children,
you will never enter the kingdom of heaven" (Matthew 18:3). All these ideas
have a common thought behind them.
BORN AGAIN (John 3:1-6 continued)
Let us start with the kingdom of heaven. What does it mean? We get our best
definition of it from the Lord's Prayer. There are two petitions side by side:
Thy Kingdom come:
Thy will be done in earth as it is in heaven.
It is characteristic of Jewish style to say things twice, the second way explaining
and amplifying the first. Any verse of the Psalms will show us this Jewish habit
of what is technically known as parallelism:
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42. The Lord of hosts is with us:
The God of Jacob is our refuge (Psalms 46:7).
For I know my transgressions:
And my sin is ever before me (Psalms 51:3).
He makes me lie down in green pastures:
He leads me beside still waters (Psalms 23:2).
Let us apply that principle to these two petitions in the Lord's Prayer. The
second petition amplifies and explains the first; we then arrive at the definition:
the kingdom of heaven is a society where God's will is as perfectly done on earth
as it is in heaven. To be in the kingdom of heaven is therefore to lead a life in
which we have willingly submitted everything to the will of God; it is to have
arrived at a stage when we perfectly and completely accept the will of God.
Now let us take sonship. In one sense sonship is a tremendous privilege. To those
who believe there is given the power to become sons (John 1:12). But the very
essence of sonship is necessarily obedience. "He who has commandments, and
keeps them, he it is who loves me" (John 14:21). The essence of sonship is love;
and the essence of love is obedience. We cannot with any reality say that we love
a person and then do things which hurt and grieve that person's heart. Sonship
is a privilege, but a privilege which is entered into only when full obedience is
given. So then to be a son of God and to be in the kingdom are one and the same
thing. The son of God and the citizen of the kingdom are both people who have
completely and willingly accepted the will of God.
Now let us take eternal life. It is far better to speak of eternal life than to speak of
everlasting life. The main idea behind eternal life is not simply that of duration.
It is quite clear that a life which went on for ever could just as easily be hell as
heaven. The idea behind eternal life is the idea of a certain quality of life. What
kind? There is only one person who can properly be described by this adjective
eternal (aionios, Greek #166) and that one person is God. Eternal life is the kind
of life that God lives; it is God's life. To enter into eternal life is to enter into
possession of that kind of life which is the life of God. It is to be lifted up above
merely human, transient things into that joy and peace which belong only to
God. Clearly a man can enter into this close fellowship with God only when he
renders to him that love, that reverence, that devotion, that obedience which
truly bring him into fellowship with him.
Here then we have three great kindred conceptions, entry into the kingdom of
heaven, sonship of God and eternal life; and all are dependent on and are the
products of perfect obedience to the will of God. It is just here that the idea of
being reborn comes in. It is what links all these three conceptions together. It is
quite clear that, as we are and in our own strength, we are quite unable to render
to God this perfect obedience; it is only when God's grace enters into us and
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43. takes possession of us and changes us that we can give to him the reverence and
the devotion we ought to give. It is through Jesus Christ that we are reborn; it is
when he enters into possession of our hearts and lives that the change comes.
When that happens we are born of water and the Spirit. There are two thoughts
there. Water is the symbol of cleansing. When Jesus takes possession of our lives,
when we love him with all our heart, the sins of the past are forgiven and
forgotten. The Spirit is the symbol of power. When Jesus takes possession of our
lives it is not only that the past is forgotten and forgiven; if that were all, we
might well proceed to make the same mess of life all over again; but into life
there enters a new power which enables us to be what by ourselves we could
never be and to do what by ourselves we could never do. Water and the Spirit
stand for the cleansing and the strengthening power of Christ, which wipes out
the past and gives victory in the future.
Finally, in this passage, John lays down a great law. That which is born of the
flesh is flesh and that which is born of the Spirit is spirit. A man by himself is
flesh and his power is limited to what the flesh can do. By himself he cannot be
other than defeated and frustrated; that we know only too well; it is the
universal fact of human experience. But the very essence of the Spirit is power
and life which are beyond human power and human life; and when the Spirit
takes possession of us, the defeated life of human nature becomes the victorious
life of God.
To be born again is to be changed in such a way that it can be described only as
rebirth and re-creation. The change comes when we love Jesus and allow him
into our hearts. Then we are forgiven for the past and armed by the Spirit for
the future; then we can truly accept the will of God. And then we become citizens
of the kingdom; then we become sons of God; then we enter into eternal life,
which is the very life of God.
LIGHTFOOT, "3. Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man be born again, he cannot see the kingdom of God.
[Jesus answered, &c.] You may ask how this answer suits with the question that
Nicodemus put: it may appear very apposite upon this account: "You seem, O
Nicodemus, to see some sign of the approaching kingdom of heaven in these
miracles that are done by me. Verily, I say unto thee, No one can see the kingdom
of God as he ought, if he be not born from above."
[Except a man be born again.] By what word our Saviour expressed born again
in the Jewish language, it is not easy determining. The subject of the question,
well considered, may afford us some light in the solution of it.
I. We must not suppose it a set discourse merely, and on purpose directed upon
the subject of regeneration, though the doctrine of the new birth may be well
enough asserted and explained from hence: but the question is about the
aptitude and capacity of the man qualified to be a partaker of the kingdom of
God, or of heaven, or of the times or benefits of the Messiah. For that the
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44. kingdom of God or of heaven are terms convertible in the evangelist, is obvious
to every one that will take the pains to compare them: and that by the kingdom
of God or of heaven is meant the kingdom and times of the Messiah, is so plain,
that it needs no argument to prove it.
When, therefore, there was so vehement and universal an expectation of the
coming and reign of the Messiah amongst the Jews, and when some token and
indication of these times might appear to Nicodemus in the miracles that Christ
had wrought, our Saviour instructs him by what way and means he may be made
apt and capable for seeing and entering into this kingdom, and enjoying the
benefits and advantages of Messiah's days. For,
II. The Jews thought that it was enough for them to have been of the seed of
Abraham, or the stock of Israel, to make them fit subjects for the kingdom of
heaven, and the happiness that should accrue to them from the days of the
Messiah. Hence that passage, There is a part allotted to all Israel in the world to
come; that is, in the participation of the Messiah. But whence comes it that
universal Israel claim such a part? Merely because they are Israelites; i.e. merely
because they come of the stock and lineage of Israel. Our Saviour sets himself
against this error of theirs, and teacheth that it is not enough for them to be the
children of Abraham, or the stock of Israel, to give them any title to or interest in
the Messiah; but they must further be born from above; they must claim it by a
heavenly, not an earthly birth. These words of his seem to fall in and bear the
same kind of sense with those of John Baptist, "Think not to say within
yourselves, We have Abraham to our Father."
III. The Jews acknowledged, in order to proselytism, some kind of regeneration
or new birth absolutely necessary: but then this was very slightly and easily
attainable. If any one become a proselyte, he is like a child new born. But in what
sense is he so?
"The Gentile that is made a proselyte, and the servant that is made free, behold,
he is like a child new born. And all those relations he had whiles either Gentile or
servant, they now cease from being so. By the law it is lawful for a Gentile to
marry his mother, or the sister of his mother, if they are proselyted to the Jewish
religion. But the wise men have forbidden this, lest it should be said, We go
downward from a greater degree of sanctity to a less; and that which was
forbidden yesterday is allowable today." Compare this with 1 Corinthians 5:1.
Christ teaches another kind of new birth, requisite for those that partake of the
kingdom of the Messiah, beyond what they have either as Israelites or proselytes;
viz., that they should be born from above, or by a celestial generation, which
only makes them capable of the kingdom of heaven.
PINK 1-8, "
We begin with the usual Analysis of the passage that is to be before us:—
1. The Person of Nicodemus, verse 1.
2. The official Position of Nicodemus, verse 1.
3. The Timidity of Nicodemus, verse 2.
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45. 4. The Reasoning of Nicodemus, verse 2.
5. What did Nicodemus’ ignorance demonstrate? verse 4.
6. The Stupidity of Nicodemus, verse 4.
7. The Instructing of Nicodemus, verses 5-8.
"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The
same came to Jesus by night, and said unto him, Rabbi, we know that thou art a
teacher come from God: for no man can do these miracles that thou doest, except
God be with him (John 3:1, 2). Nicodemus was a "ruler of the Jews," which
means, most probably, that he was a member of the Sanhedrin. As such, he is to
be viewed here as a representative character. He gives us another phase of the
spiritual condition of Judaism. First, he came to Jesus "by night" (verse 2);
second, he was altogether lacking in spiritual discernment (verses 4, 10); third,
he was dead in trespasses and sin, and therefore, needing to be "born again"
(verse 7). As such, he was a true representative of the Sanhedrin—Israel’s
highest ecclesiastical court. What a picture, then, does this give us again of
Judaism! For the Sanhedrin it was nighttime, they were in the dark. And like
Nicodemus, their representative, the Sanhedrin were devoid of all spiritual
discernment, and had no understanding in the things of God. So, too, like
Nicodemus, his fellow—members were destitute of spiritual apprehension. Again
we say, What light does this cast upon Judaism at that time! So far, we have seen
a blinded priesthood (John 1:21, 26); second, a joyless nation (John 2:3); third, a
desecrated Temple (John 2:16); and now we have a spiritually dead Sanhedrim
"The same came to Jesus by night." And why did Nicodemus come to the Lord
Jesus by night? Was it because he was ashamed to be seen coming to Him? Did
he approach Christ secretly, under cover of the darkness? This is the view
generally held, and we believe it to be the correct one. Why else should we be told
that he came "by night?" What seems to confirm the popular idea is that each
time Nicodemus is referred to in the Gospel afterwards, it is repeated that he
came to Jesus "by night." In John 7:50, 51 we read, "Nicodemus saith unto
them, (he that came to Jesus by night, being one of them,) Doth our law judge
any man, before it hear him, and know what he doeth?" And again in John
19:39 we are told, "And there came also Nicodemus, which at the first came to
Jesus by night, and brought a mixture of myrrh and aloes, about a hundred
pound weight." What is the more noticeable is that something courageous is
recorded of Nicodemus: his boldness in reprimanding the Sanhedrin, and his
intrepidity in accompanying Joseph of Arimathea at a time when all the apostles
had fled. It seems as though the Holy Spirit had emphasized these bold acts of
Nicodemus by reminding us that at first he acted timidly. One other thing which
appears to confirm our conclusion is his use of the personal pronoun when
Nicodemus first addressed the Savior: "Rabbi," he said, "we know that thou art
a teacher come from God." Why speak in the plural number unless he hesitated
to commit himself by expressing his own opinion? and so preferred to shelter
behind the conclusion drawn by others, hence the "we."
"The same came to Jesus by night, and said unto him, Rabbi, we know that thou
art a teacher come from God: for no man can do these miracles that thou doest,
except God be with him" (John 3:2). This was true, for the miracles of Christ
differed radically from those performed by others before or since. But this very
fact warns us that we need to examine carefully the credentials of other miracle-
workers. Is the fact that a man works miracles a sure proof that he comes from
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46. God, and that God is with him? To some the question may appear well-nigh
superfluous. There are many who would promptly answer in the affirmative.
How could any man perform miracles "except God be with him?" It is because
this superficial reasoning prevails so widely that we feel it incumbent upon us to
dwell upon this point. And it is because there are men and women today that
work miracles, who (we are fully persuaded) are not "sent of God," that a
further word on the subject is much needed.
In these times men and women can stand up and teach the most erroneous
doctrines, and yet if they proffer as their credentials the power to perform
miracles of healing, they are widely received and hailed as the servants of God.
But it is generally overlooked that Satan has the power to work miracles, too,
and frequently the great Deceiver of souls bestows this power on his emissaries in
order to beguile the unstable and confirm them in error. Let us not forget that
the magicians of Egypt were able, up to a certain point, to duplicate the miracles
of Moses, and whence obtained they this power unless from that old Serpent, the
Devil! Let us not forget the warning of the Holy Spirit in 2 Corinthians 11:13, 14,
"For such are false apostles, deceitful workers, transforming themselves into the
apostles of Christ. And no marvel; for Satan himself is transformed into an angel
of light." And, finally, let us not forget it is recorded in Scripture that of the
Antichrist it is written, "Even him, whose coming is after the working of Satan
with all power and signs and lying wonders" (2 Thess. 2:9). Yes, Satan is able to
work miracles, and also to deliver this power to others. So, then, the mere fact
that a certain teacher works miracles is no proof that he is "come from God."
It is because we are in danger of being beguiled by these "deceitful workers" of
Satan, who "transform themselves into the apostles of Christ," that we are
exhorted to "believe not every spirit, but try the spirits whether they are of God:
because many false prophets are gone out into the world" (1 John 4:1). And it
should not be forgotten that the church at Ephesus was commended by Christ
because they had heeded this exhortation, and in consequence had "tried them
which say they are apostles, and are not, and hast found them liars" (Rev. 2:2).
"But," it will be asked, "how are we to test those who come unto us in the name
of Christ?" A most important and timely question. We answer, Not by the
personal character of those who claim to come from God, for as 2 Corinthians
11:14, 15 tells us, "Satan himself is transformed into an angel of light. Therefore
it is no great thing if his ministers also be transformed as the ministers of
righteousness." And not by their power to work miracles. How then? Here is the
Divinely inspired answer, "To the law and to the testimony: if they speak not
according to this word, it is because there is no light in them" (Isa. 8:20). They
must be tested by the written Word of God. Does the professed servant of God
teach that which is in accord with the Holy Scriptures? Does he furnish a "Thus
saith the Lord" for every assertion he makes? If he does not, no matter how
winsome may be his personality, nor how pleasing his ways, no matter how
marvelous may be the "results" he "gets," God’s command is, "If there come
any unto you, and bring not this doctrine (this teaching), receive him not into
your house, neither bid him Godspeed" (2 John 10). Let us emulate the Bereans,
of whom it is recorded in Acts 17:11, "they received the word with all readiness
of mind, and searched the scriptures daily, whether those things were so."
And how did the Lord receive Nicodemus? Notice, He did not refuse him an
audience. It was night-time, and no doubt the Savior had put in a full day, yet He
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47. did not seek to be excused. Blessed be His name, there is no unacceptable time
for a sinner to seek the Savior. Night-time it was, but Christ readily received
Nicodemus. One of the things which impresses the writer as he reads the
Gospels, is the blessed accessibility of the Lord Jesus. He did not surround
Himself with a bodyguard of attendants, whose duty it was to insure his privacy
and protect Him from those who could be a nuisance. No; He was easily reached,
and blessedly approachable—quite unlike some "great" preachers we know of.
And what was Christ’s response to Nicodemus’ address? This "ruler of the
Jews" hailed Him as "a teacher come from God," and such is the only
conception of the Christ of God. But it is not as a Teacher the sinner must first’
approach Christ. What the sinner needs is to be "born again," and in order to do
this he must have a Savior. And it is of these very things our Lord speaks to
Nicodemus—see verses 3 and 14. Of what value is teaching to one who is "dead
in trespasses and sins," and who is even now, under the condemnation of a holy
God! A saved person is a fit subject for teaching, but what the unsaved need is
preaching, preaching which will expose their depravity, exhibit their deep need
of a Savior, and then (and not till then) reveal the One who is mighty to save.
Christ ignored Nicodemus’ address, and with startling abruptness said, "Verily,
verily, I say unto thee, Except a man be born again, he cannot see the kingdom of
God." This brings us to the central truth of the passage before us—the teaching
of our Lord upon the new birth. Here we find that He speaks of first, the
supreme Importance of the new birth (verse 3); second, the Instrument of the
new birth—"water" (verse 5); third, the Producer of the new birth—"the Spirit"
(verse 5); fourth, the imperative Necessity of the new birth—a new nature,
"spirit" (verse 6); sixth, the obvious Imperativeness of the new birth (verse 7);
seventh, the Process of the new birth (verse 8). Let us consider each of these
points separately.
1. The supreme Importance of the new birth. This is exhibited here in a number
of ways. To begin with, it is profoundly significant that. the new birth formed the
first subject of the Savior’s teaching in this Gospel. In the first two chapters we
learn of a number of things He did, but here in John 3 is the first discourse of
Christ recorded by this apostle. It is not how man should live that we are first
instructed by Christ in this Gospel, but how men are made alive spiritually. A
man cannot live before he is born; nor can a dead man regulate his life. No man
can live Godwards until he has been born again. The importance of the new
birth, then, is shown here, in that the Savior’s instruction upon it is placed at the
beginning of His teaching in this Gospel. Thus we are taught it is of basic,
fundamental importance.
In the second place, the importance of the new birth is declared by the solemn
terms in which Christ spoke of it, and particularly in the manner in which He
prefaced His teaching upon it. The Lord began by saying, "Verily, verily," which
means "Of a truth, of a truth." This expression is employed by Christ only when
He was about to mention something of a momentous nature. The double "verily"
denoted that what He was about to say was of solemn and weighty significance.
Let the reader learn to pay special attention to what follows these "Verily,
verily’s" of the Savior, found only in John.
In the third place, Christ here plainly intimated the supreme importance of the
new birth by affirming that "Except a man be born again, he cannot see the
kingdom of God" (verse 3). If then the kingdom of God cannot be seen until a
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48. man is born again, the new birth is shown to be a matter of vital moment for
every descendant of Adam.
"Except a man be born again, he cannot see the kingdom of God" (John 3:3).
There is some doubt in our mind as to exactly what is referred to here by "the
kingdom of God." In the first place, this expression occurs nowhere else in this
Gospel but here in John 3:3, 5. In the second place, this fourth Gospel treats of
spiritual things. For this reason we think "the kingdom of God" in this passage
has a moral force. It seems to us that Romans 14:17 helps us to understand the
significance of the term we are here studying. "For the kingdom of God is not
meat and drink; but righteousness, and peace, and joy in the Holy Spirit." In the
third place, the kingdom of God could not be "seen" by Nicodemus except by the
new birth. We take it, then, that the "kingdom of God" in John 3 refers to the
things of God, spiritual things, which are discerned and enjoyed by the
regenerate here upon earth (cf. 1 Corinthians 2:10, 14). The word for "see" in
the Greek is "eidon,’ which means "to know or become acquainted with." The
full force, then, of this first word of Christ to Nicodemus appears to be this:
"Except a man be born again he cannot come to know the things of God." Such
being the case, the new birth is seen to be a thing of profound importance.
"Nicodemus saith unto him, How can a man be born when he is old? can he
enter the second time into his mother’s womb, and be born?" (John 3:4). What a
verification was this of what the Lord had just told Nicodemus. Here was proof
positive that this ruler of the Jews was altogether lacking in spiritual
discernment, and quite unable to know the things of God. The Savior had
expressed Himself in simple terms, and yet this master of Israel altogether
missed His meaning. How true it is that "the natural man receiveth not the
things of the Spirit of God; for they are foolishness unto him: neither can he
know them, because they are spiritually discerned" (1 Cor. 2:14), and in order to
have spiritual discernment a man must be born again. Till then he is blind,
unable to see the things of God.
2. The Instrument of the new birth. "Jesus answered, Verily, verily, I say unto
thee, Except a man be born of water and of the Spirit, he cannot enter into the
kingdom of God" (verse 5). Regeneration is a being born "of water." This
expression has been the occasion of wide difference of opinion among
theologians. Ritualists have seized upon it as affording proof of their doctrine of
baptismal regeneration, but this only evidences the weakness of their case when
they are obliged to appeal to such for a proof text. However, it may be just as
well if we pause here and give the scriptural refutation of this widely held heresy.
That baptism is in no wise essential to salvation, that it does not form one of the
conditions which God requires the sinner to meet, is clear from many
considerations. First, if baptism be necessary to salvation then no one was saved
before the days of John the Baptist, for the Old Testament will be searched from
beginning to end without finding a single mention of "baptism." God, who
changes not, has had but one way of salvation since Adam and Eve became
sinners in Eden, and if baptism is an indispensable prerequisite to the
forgiveness of sins, then all who died from Abel to the time of Christ are
eternally lost. But this is absurd. The Old Testament Scriptures plainly teach
otherwise.
In the second place, if baptism be necessary to salvation, then every professing
believer who has died during this present dispensation is eternally lost, if he died
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49. without being baptized. And this would shut heaven’s door upon the repentant
thief, as well as all the Quakers and members of the Salvation Army, the vast
majority of whom have never been baptized. But this is equally unthinkable.
In the third place, if baptism be necessary to salvation, then we must utterly
ignore every passage in God’s Word which teaches that salvation is by grace and
not of works, that it is a free gift and not bought by anything the sinner does. If
baptism be essential to salvation, it is passing strange that Christ Himself never
baptized any one (see John 4:2), for He came to "save his people from their
sins." If baptism be essential to salvation, it is passing strange that the apostle
Paul when asked point blank by the Philippian jailer, "What must I do to be
saved?" answered by saying, "Believe on the Lord Jesus Christ, and thou shalt
be saved." Finally, if baptism be essential to salvation, it is passing strange the
apostle Paul should have written to the Corinthians, "I thank God I baptized
none of you, but Crispus and Gaius" (1 Cor. 1:14).
If then the words of Christ "born of water" have no reference to the waters of
baptism, what do they signify? Before replying directly to this question, we must
observe how the word "water" is used in other passages in this Gospel. To the
woman at the well Christ said, "Whosoever drinketh of the water that I shall
give him shall never thirst; but the water that I shall give him shall be in him a
well of water springing up into everlasting life" (John 4:14). Was this literal
"water?" One has but to ask the question to answer it. Clearly, "water" is here
used emblematically. Again, in John 7:37, 38 we are told, "In the last day, that
great day of the feast, Jesus stood and cried, saying, If any man thirst, let him
come unto me, and drink. He that believeth on me, as the scripture hath said, out
of his belly shall flow rivers of living water." Here, too, the word "water" is not
to be understood literally, but emblematically. These passages in John’s Gospel
are sufficient to warrant us in giving the word "water" in John 3:5 a figurative
meaning.
If then the Lord Jesus used the word "water" emblematically in John 3:5, to
what was He referring? We answer, The Word of God. This is ever the
instrument used by God in regeneration. In every other passage where the
instrument of the new birth is described, it is always the Word of God that is
mentioned. In Psalm 119:50 we read, "For Thy word hath quickened me."
Again, in 1 Corinthians 4:15 we find the apostle saying, "I have begotten you
through the gospel." Again, we are told "Of his own will begat he us with
(what?—baptism? no but with) the word of truth" (James 1:18). Peter declares,
"Being born again, not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth for ever" (1 Pet. 1:23).
The new birth, then, is by the Word of God, and one of the emblems of the Word
is "water." God employs quite a number of emblems to describe the various
characteristics and qualities of His Word. It is likened to a "lamp" (<19B9105>
Psalm 119:105) because it illumines. It is likened unto a "hammer" (Jer. 23:29)
because it breaks up the hard heart. It is likened unto "water" because it
cleanses: see Psalm 119:9; John 15:3; Ephesians 5:26: "Born of water" means
born of the cleansing and purifying Word of God.
3. The Producer of the new birth. "Born of water, and of the Spirit" (John 3:5).
The Holy Spirit of God is the Begetter, the Word is the "seed" (1 John 3:9) He
uses. "That which is born of the flesh is flesh: and that which is born of the
Spirit is spirit" (John 3:6). And again, "It is the Spirit that quickeneth; the flesh
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50. profiteth nothing" (John 6:63). Nothing could be plainer. No sinner is quickened
apart from the Word. The order which is followed by God in the new creation is
the same He observed in the restoring of the old creation. A beautiful illustration
of this is found in Genesis 1. The opening verse refers to the original creation of
God. The second verse describes its subsequent condition, after it had been
ruined. Between the first two verses of Genesis 1 some terrible calamity
intervened—most probably the fall of Satan—and the fair handiwork of God
was blasted. The Hebrew of Genesis 1:2 literally reads, "And the earth became a
desolate waste." But six days before the creation of Adam, God began the work
of restoration, and it is indeed striking to observe the order He followed. First,
darkness abode upon "the face of the deep" (Gen. 1:2); Second, "And the Spirit
of God moved upon (Hebrew ‘brooded over’) the face of the waters"; Third,
"And God said, Let there be light" (Gen. 1:3); Fourth, "And there was light."
The order is exactly the same in the new creation. First, the unregenerate sinner
is in darkness, the darkness of spiritual death. Second, the Holy Spirit moves
upon, broods over, the conscience and heart of the one He is about to quicken.
Third, the Word of God goes forth in power. Fourth, the result is "light"—the
sinner is brought out of darkness into God’s marvelous light. The Holy Spirit,
then, is the One who produces the new birth.
4. The imperative Necessity of the new birth. "Except a man be born of water
and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). By his
first birth man enters this world a sinful creature, and because of this he is
estranged from the thrice Holy One. Of the unregenerate it is said, "Having the
understanding darkened, being alienated from the life of God through the
ignorance that is in them, because of the blindness of their heart." Unspeakably
solemn is this. When Adam and Eve fell they were banished from the Paradise,
and each of their children were born outside of Eden. That sin shuts man out
from the holy presence of God, was impressively taught to Israel. When Jehovah
came down on Sinai to give the Law unto Moses (the mediator), the people were
fenced off at the base of the Mount, and were not suffered to pass on pain of
death. When Jehovah took up His abode in the midst of the chosen people, He
made His dwelling place inside the holy of holies, which was curtained off, and
none was allowed to pass through the veil save the high priest, and he but once a
year as he entered with the blood of atonement. Man then is away from God. He
is, in his natural condition, where the prodigal son was—in the far country, away
from the father’s house—and except he be born again he cannot enter the
kingdom of God.
"Except a man be born of water and of the Spirit, he cannot enter into the
kingdom of God." This is not an arbitrary decree, but the enunciation of an
abiding principle. Heaven is a prepared place for a prepared people. And this is
the very nature of the case. An unregenerate man who has no relish at all for
spiritual things, who is bored by the conversation of believers, who finds the
Bible dull and dry, who is a stranger to the throne of grace, would be wretched
in heaven. Such a man could not spend eternity in the presence of God. Suppose
a fish were taken out of the water, and laid upon a salver of gold; suppose
further that the sweetest of flowers surrounded it, and that the air was filled with
their fragrance; suppose, too, that the strains of most melodious music fell upon
its ears, would that fish be happy and contented? Of course not. And why not?
Because it would be out of harmony with its environment; because it would be
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51. lacking in capacity to appreciate its surroundings. Thus would it be with an
unregenerate soul in heaven.
Once more. The new birth is an imperative necessity because the natural man is
altogether devoid of spiritual life. It is not that he is ignorant and needs
instruction: it is not that he is feeble and needs invigorating: it is not that he is
sickly and needs doctoring. His case is far, far worse. He is dead in trespasses
and sins. This is no poetical figure of speech; it is a solemn reality, little as it is
perceived by the majority of people. The sinner is spiritually lifeless and needs
quickening. He is a spiritual corpse, and needs bringing from death unto life. He
is a member of the old creation, which is under the curse of God, and unless he is
made a new creation in Christ, he will lie under that curse to all eternity. What
the natural man needs above everything else is life, Divine life; and as birth is the
gateway to life, he must be born again, and except he be born again, he cannot
enter the kingdom of God. This is final.
5. The Character of the new birth. But what is the new birth? Precisely what is it
that differentiates a man who is dead in sins from one who has passed from
death unto life? Upon this point there is much confusion and ignorance. Tell the
average person that he must be born again and he thinks you mean that he must
reform, mend his manner of life, turn over a new leaf. But reformation concerns
only the outer life. And the trouble with man is within. Suppose the mainspring
of my watch were broken, what good would it do if I put in a new crystal and
polished the case until I could see my face in it? None at all, for the seat of the
trouble is inside the watch. So it is with the sinner. Suppose that his deportment
was irreproachable, that his moral character was stainless, that he had such
control of his tongue that he never sinned with his lips, what would all this avail
while he still had (as God says he has) a heart that is "deceitful above all things,
and desperately wicked?" The new birth, then, is something more than
reformation.
Others suppose, and there are thousands who do so, that being born again means
becoming religious. Tell the average church-goer that "Except a man be born
again he cannot see the kingdom of God," and these solemn words afford him no
qualms. He is quite at ease, for he fondly imagines that he has been born again.
He will tell you that he has always been a Christian: that from early childhood he
has believed in Christianity, has attended church regularly, nay, that he is a
church-member, and contributes regularly toward the support of the Gospel. He
is very religious. Periodically he has happy feelings; he says his prayers
regularly, and on Sundays he reads his Bible. What more can be required of
him! And thus many are lulled to sleep by Satan. If such an one should read
these lines, let him pause and seriously weigh the fact that it was man eminently
religious that the Savior was addressing when He declared, "Except a man be
born of water and of the Spirit, he cannot enter into the kingdom of God."
Nicodemus was not only a religious man, he was a preacher, and yet it was to
him Christ said, "Marvel not that I said unto thee, Ye must be born again."
There are still others who believe that the new birth is a change of heart, and it is
exceedingly difficult to convince them to the contrary. They have heard so many
preachers, orthodox preachers, speak of a change of heart, that they have never
thought of challenging the scripturalness of this expression, yet it is unscriptural.
The Bible may be searched from Genesis to Revelation, and nowhere does this
expression "change of heart" occur upon its pages. The sad thing is that "change
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52. of heart" is not only unscriptural, but is it antiscriptural, untrue, and therefore,
utterly misleading. In the one who has been born again there is no change of
heart though there is a change of life, both inward and outward. The one who is
born again now loves the things he once bated, and he hates now the things he
once loved; and, in consequence, his whole line of conduct is radically affected.
But, nevertheless, it remains true that his old heart (which is "deceitful above all
things and desperately wicked") remains in him, unchanged, to the end.
What, then, is the new birth? We answer, It is not the removal of anything from
the sinner, nor the changing of anything within the sinner; instead, it is the
communication of something to the sinner. The new birth is the impartation of
the new nature. When I was born the first time I received from my parents their
nature: so, when I was born again, I received from God His nature. The Spirit of
God begets within us a spiritual nature: as we read in 2 Peter 1:4, "Whereby are
given unto us exceeding great and precious promises: that by these ye might be
partakers of the divine nature."
It is a fundamental law which inheres in the very nature of things that like can
only produce like. This unchanging principle is enunciated again and again in
the first chapter of Genesis. There we read, "And the earth brought forth grass,
and herb yielding seed after his kind, and the tree yielding fruit, whose seed was
in itself, after his kind" (John 1:12). And again, "And God created great whales,
and every living creature that moveth, which the waters brought forth
abundantly, after their kind, and every winged fowl after his kind" (John 1:21).
It is only the blindness and animus of infidelistic evolutionists who affirm that
one order of creatures can beget another order radically different from
themselves. No; that which is born of the vegetable is vegetable; that which is
born of the animal is animal. And that which is born of sinful man is a sinful
child. A corrupt tree cannot bring forth good fruit. Hence, "That which is born
of the flesh is flesh." It cannot be anything else. Educate and cultivate it all you
please, it remains flesh. Water cannot rise above its own level, neither can a
bitter fountain send forth sweet waters. That which is born of flesh is flesh; it
may be refined flesh, it may be beautiful flesh, it may be religious flesh. But it is
still "flesh." On the other hand, "That which is born of the Spirit is spirit." The
child always partakes of the nature of his parents. That which is born of man is
human; that which is born of God is Divine. That which is born of man is sinful,
that which is born of God is spiritual.
Here, then, is the character or nature of the new birth. It is not the reformation
of the outward man, it is not the education of the natural man, it is not the
purification of the old man, but it is the creation of a new man. It is a Divine
begetting (James 1:18). It is a birth of the Spirit (John 3:6). It is a being made a
new creation (2 Cor. 5:17). It is becoming a partaker of the Divine nature (2 Pet.
1:4). It is a being born into God’s family. Every born again person has, therefore,
two natures within him: one which is carnal, the other which is spiritual. These
two natures are contrary the one to the other (Gal. 5:17), and in consequence,
there is an unceasing warfare going on within the Christian. It is only the grace
of God which can subdue the old nature; and it is only the Word of God which
can feed the new nature.
6. The obvious Imperativeness of the new birth. "Marvel not that I said unto
thee, Ye must be born again" (John 3:7). Without doubt, Nicodemus was
startled. The emphatic statements of Christ staggered him. The vital importance
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53. and imperative necessity of the new birth were points which had never exercised
his conscience or engaged his serious attention. He was amazed at the Savior’s
searching declarations. Yet he ought not to have been. Really, there was no cause
for him to stand there in openmouthed wonderment. "Marvel not," said Christ.
It was as though the Lord had said, "Nicodemus, what I have said to you should
be obvious. If a man is a sinner, if because of sin he is blind to the things of God,
if no amount of religious cultivation can change the essential nature of man, then
it is patent that his deepest need is to be born again. Marvel not: it is a self-
evident truth."
That entrance into the kingdom of God is only made possible by the new birth,
that is, by the reception of the Divine nature, follows a basic law that obtains in
every other kingdom. The realm of music is entered by birth. Suppose I have a
daughter, and I am anxious she should become an accomplished musician. I
place her under the tuition of the ablest instructor obtainable. She studies
diligently the science of harmony, and she practices assiduously hours every day.
In the end, will my desire be realized? Will she become an accomplished
musician? That depends upon one thing—was she born with a musical nature?
Musicians are born, not manufactured. Again; suppose I have a son whom I
desire should be an artist. I place him under the instruction of an efficient
teacher. He is given lessons in drawing; he studies the laws of color-blending; he
is taken to the art galleries and observes the productions of the great masters.
And what is the result? Does he blossom out into a talented artist? And again it
depends solely on one thing—was he born with the nature and temperament of
an artist? Artists are born, not manufactured. Let these examples suffice for
illustrating this fundamental principle. A man must have a musical nature if he
is to enter the kingdom of music. A man must have an artistic nature if he is
really to enter the realm of art. A man must have a mathematical mind if he is to
be a mathematician. There is nothing to "marvel" at in this: it is self-evident; it
is axiomatic. So, in like manner, a man must have a spiritual nature before he
can enter the spiritual world: a man must have God’s own nature before he can
enter God’s kingdom. Therefore "Marvel not . . . ye must be born again."
7. The Process of the new birth. "The wind bloweth where it listeth, and thou
hearest the sound thereof, but canst not tell whence it cometh, and whither it
goeth: so is every one that is born of the Spirit" (John 3:8). A comparison is here
drawn between the wind and the Spirit. The comparison is a double one. First,
both are sovereign in their activities; and second, both are mysterious in their
operations. The comparison is pointed out in the word "so." The first point of
analogy is found in the word "where it listeth" or "pleaseth"; the second is
found in the words "canst not tell."
"The wind bloweth where it pleaseth... so is every one that is born of the Spirit."
The wind is irresponsible: that is to say, it is sovereign in its action. The wind is
an element altogether beyond man’s control. The wind neither consults man’s
pleasure, nor can it be regulated by his devices. So it is with the Spirit. The wind
blows where it pleases, when it pleases, as it pleases. So it is with the Spirit.
Again; the wind is irresistible. When the wind blows in the fulness of its power it
sweeps everything before it. Those who have looked upon the effects of a tornado
just after it has passed, know something of the mighty force of the wind. It is so
with the Spirit. When He comes in the fulness of His power, He breaks down
man’s prejudices, subdues his rebellious will, overcomes all opposition.
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54. Again; the wind is irregular. Sometimes the wind moves so softly it scarcely
rustles a leaf, at other times it blows so loudly that its roar can be heard miles
away. So it is in the matter of the new birth. With some the Holy Spirit works so
gently His work is imperceptible to onlookers; with others His action is so
powerful, so radical, revolutionary, His operations are patent to many.
Sometimes the wind is only local in its reach, at other times it is widespread in its
scope. So it is with the Spirit. Today He acts on one or two souls, tomorrow, He
may—as at Pentecost—"prick in the heart" a whole multitude. But whether He
works on few or many He consults not man; He acts as He pleases.
Again; the wind is invisible. It is one of the very few things in nature that is
invisible. We can see the rain, the snow, the lightning’s flash; but not so the
wind. The analogy holds good with the Spirit. His Person is unseen.
Again; the wind is inscrutable. There is something about the wind which defies
all effort of human explanation. Its origin, its nature, its activities, are beyond
man’s ken. Man cannot tell whence it cometh or whither it goeth. It is so with the
activities of the Holy Spirit. His operations are conducted secretly; His workings
are profoundly mysterious.
Again; the wind is indispensable. If a dead calm were to continue indefinitely all
vegetation would die. How quickly we wilt when there is no wind at all. Even
more so is it with the Spirit. Without Him there could be no spiritual life at all.
Finally, the wind is invigorating. The life-giving properties of the wind are
illustrated every time a physician orders his sick patient to retire to the
mountains or to the seaside. It is so, again, with the Spirit. He is the One who
strengthens with might in the inner man. He is the One who energizes, revives,
empowers. How marvelously full was the figure employed by Christ on this
occasion. How much is suggested by this single word "wind." Let the above serve
as an example of the great importance and value of prolonged meditation upon
every word of Holy Writ.
God has thrown an impenetrable veil over the beginnings and processes of life.
That we live we know, but how we live we cannot tell. Life is evident to the
consciousness and manifest to the senses, but it is profoundly mysterious in its
operations. It is so with the new life born of the Spirit. To sum up the teaching of
this verse: "The wind bloweth"—there is the fact. "And thou hearest the sound
thereof"—there is evidence of the fact. "But knowest not whence"—there is the
mystery behind the fact. The one born again knows that he has a new life, and
enjoys the evidences of it, but how the Holy Spirit operates upon the soul,
subdues the will, creates the new life within us, belongs to the deep things of God.
Below will be found a number of questions bearing on the passage which is to be
before us in the next chapter. In the meantime let each reader who desires to
become a "workman that needeth not to be ashamed" diligently study the whole
passage (John 3:9-21) for himself, paying particular attention to the points raised
by our questions:—
SIMEON, "THE NATURE AND NECESSITY OF REGENERATION
John 3:3. Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God.
AS there is an essential distinction between divine and human knowledge, so is
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55. there a very great difference in the ways by which each of them is to be obtained;
the one being attainable only by rational investigation, the other only by faith.
Reason indeed must judge whether such or such things be revealed; but when
that point is clearly ascertained, faith must receive the truth simply on the
authority of God; and that too, no less when it lies beyond the sphere of our
reason, than when it may easily be comprehended by it. The manner in which
revealed truths are inculcated seems to imply this; for the prophets enforced
their declarations, not with arguments, but with, “Thus saith the Lord:” and our
Saviour, with an authority which none but himself ever presumed to exercise,
and which strongly marked his equality with the Father, disdained to use any
other confirmation than that of his own assertion: this appears, as in numberless
other passages, so particularly in his conversation with Nicodemus; when,
instructing him in the mysterious doctrine of regeneration, he required a full
assent to it upon the testimony of his own word. May we bow to his authority,
while we consider,
I. The nature of regeneration—
The mistakes which very generally obtain respecting this subject being first
rectified, the truth will be more clearly seen—
Many suppose that baptism is the same with regeneration—
[In the early ages of Christianity these terms were often used as synonymous,
because it was taken for granted that none but truly regenerate persons would
submit to a rite which engaged them to separate themselves from an ungodly
world, and exposed them to the most imminent peril of their lives. But there is a
wide difference between the two; regeneration being absolutely necessary to
salvation, while baptism, as in the case of the dying thief, may under some
circumstances be dispensed with. Besides, it was doubtless the great design of
our Lord and his Apostles to regenerate and convert men: but were they so
intent on administering the rite of baptism? Our Lord, we are told, “baptized no
man;” and it is said of Paul, that “God sent him not to baptize;” yea, he himself
“thanks God that he had baptized none but Crispus and Gaius:” but if he had
regenerated none other, would he have thought that a proper ground for
thanksgiving? Again, if baptism and regeneration be the same thing, we may use
them altogether as synonymous terms: now it is said that “Whosoever is born of
God overcometh the world [Note: 1 John 5:4.],” and that “he neither doth sin
nor can sin, because he is born of God [Note: 1 John 3:9.].” But if we should say
the same of all that are baptized, would not the worldly and sinful lives of many
flatly contradict us? It appears then from the superior importance of
regeneration, from the design of Christ and his Apostles respecting it, and from
the properties ascribed to it in Scripture, that it neither is, nor can be, the same
with baptism. Baptism is an outward work of man upon the body; regeneration
is an inward work of God upon the soul.]
Others think that regeneration imports no more than an outward reformation,
or at most, a partial change of the inward man—
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56. [But can we conceive that, when a ruler of the Jews came to our Lord,
acknowledging him to be a teacher sent from God, and desiring to be instructed
in those things which he was come to reveal, our Lord would tell him that wicked
men could not be saved without reforming their lives? Did Nicodemus need such
information as that? Or, if this was all that our Lord meant, would this teacher
in Israel have been so astonished at it? And would not our Lord have instantly
rectified his misapprehension, and shewn him that there was no cause for
astonishment? Can we imagine that our Lord would have confirmed the mistake,
by representing this doctrine as an incomprehensible mystery, which man can no
more fathom, than he can ascertain the hidden causes, or mark the exact
boundaries, of the wind? Yea, would he have left this man so bewildered, saying,
How can these things be! if he had meant no more than, that a wicked man must
reform his life? Nor is it less evident that regeneration does not consist in a
partial change even of the inward man. To what purpose should we boast of
having experienced the illumination of Balaam [Note: Numbers 24:4.], the
humiliation of Ahab [Note: 1 Kings 21:29.], the confession of Judas [Note:
Matthew 27:4.], the faith of Simon Magus [Note: Acts 8:13; Acts 8:21; Acts
8:23.], the confidence of the unbelieving Jews [Note: John 8:41-42.], the attention
of Ezekiel’s auditors [Note: Ezekiel 33:31.], the reformation of Herod [Note:
Mark 6:20; Mark 6:27.], or (what perhaps includes all these together) the
promising appearance of the stony-ground hearers [Note: Matthew 13:20-21.], if,
like them, we rest in any partial change? Surely, if our righteousness exceed not
theirs, we cannot hope that we shall be happier than they in our final doom.]
In opposition to all such erroneous notions, the Scripture itself defines
regeneration to be “a new creation, wherein old things pass away, and all things
become new [Note: 2 Corinthians 5:17.].”
[The author of this work is the Holy Spirit, who by a supernatural agency
renews our inward man, and makes us partakers of a divine nature [Note: 2
Peter 1:4.]. Our faculties indeed remain the same as they were before; but there
is a new direction given to them all. Our understanding is enlightened, so that we
behold ourselves, and Christ, and the world, yea, every thing else too, in a very
different light from what we ever did before [Note: Acts 2:37-47.] — — — Our
will is changed, so that instead of following, or even desiring to follow, our own
way, we surrender up ourselves altogether to God’s government, saying most
unfeignedly, Not my will, but thine be done [Note: Acts 9:6.] — — — Our
affections also are exercised in a very different manner from what they were
before, so that, instead of being called forth principally by the things of time and
sense, they are set upon things spiritual and eternal [Note: Colossians
3:2.] — — — We say not that this change is perfect in any man, (for there still
are sad remains of the old and corrupt nature even in the best of men; the
leprosy is never wholly removed till the walls be taken down.) But the change is
universal in all the faculties, and progressive throughout our lives: nor can it be
effected by any efforts of man, or by any other power than that of God [Note:
John 1:13.].]
As the Scriptures give this extensive view of regeneration, so they fully declare,
56

57. II. The necessity of it—
“The kingdom of God” sometimes imports the kingdom of grace on earth, and
sometimes the kingdom of glory in heaven. Indeed both are one and the same
kingdom, subject to the same Head, composed of the same members, and
governed by the same laws: grace is glory begun; glory is grace consummated.
But for the purpose of illustrating our subject, we observe that, without
regeneration,
1. We cannot enter into God’s kingdom of grace—
[There are many duties to be performed, and many privileges to be enjoyed, by
the subjects of God’s spiritual kingdom, which an unregenerate man can neither
perform nor enjoy. Who can doubt whether it be our duty to “repent in dust and
ashes,” to “live by faith on the Son of God,” or to “crucify the flesh with its
affections and lusts?” But can an unregenerate man do these things? We
acknowledge that he may restrain in many respects his outward conduct; but can
he root out from his heart the love of the world, and the love of sin? Can he truly
lothe and abhor himself as well for the unhallowed corruptions of his heart, as
for the grosser transgressions of his life? As well may he attempt to create a
world as to effect these things by any power of his own. Again; it is the
Christian’s privilege to enjoy that “peace of God which passeth all
understanding,” to “abound in hope through the power of the Holy Ghost,” and
to be transported with that “joy which is unspeakable and full of glory.” But can
an unregenerate man possess that peace, when his iniquities are not forgiven?
Can he look forward with delight to the coming of the day of Christ, when all his
desires and pursuits terminate in this lower world? Can he be so elevated with
holy joy, when there is nothing in his state which does not rather call for rivers of
tears? But if any one doubt what answer he must return to these questions, let
him go to his chamber, and see whether he be competent to form his mind to
these sublime employments; and he will soon find that no power but that which
created our souls at first, can form them anew after the Divine image.]
2. We cannot enter into the kingdom of glory—
[There is a meetness for the heavenly inheritance [Note: Colossians 1:12.], which
every one must attain, before he can enjoy the felicity of the saints in light. As, on
earth, no occupation can afford us pleasure, if we have not an inward taste and
relish for it, so, in heaven, we must have dispositions suited to the state of those
above. But where is this disposition to be obtained, if not in this life? Can it be
thought that there shall be “repentance in the grave,” and that we shall become
regenerate in a future state? Shall he, who never supremely loved his God,
become at once inflamed with devout affection towards him? Shall not he, who
never was renewed after the Divine image, rather behold with dread and horror
the holiness of God, and tremble at the sight of that Lamb, whose dying love he
despised, and whose blood he trampled under foot? Shall he, who never sought
one hour’s communion with God in secret, delight to have no other employment
to all eternity? No; “as the tree falleth, so it lieth;” “he that was unjust will be
unjust still; and he that was filthy will be filthy still.” As there is this reason on
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58. the part of man, so is there a still more cogent reason on the part of God. God
has declared, with repeated and most solemn asseverations, that “except a man
be born again, he shall never enter into his kingdom.” And has he spoken thus
merely to alarm us? “Is he a man that he should lie, or the son of man that he
should repent?” Will he dishonour himself to favour us? Will he violate the
rights of justice, holiness, and truth, in order to save those, who, to their dying
hour, rejected and despised his proffered mercy? If all the world tell you that
you shall be admitted into heaven, believe them not: for the Judge of quick and
dead has with the strongest possible asseverations declared, you never shall. Let
us not then deceive ourselves with such vain hopes: for they can terminate in
nothing but disappointment and ruin.]
Address—
1. The unregenerate—
[You cannot surely be at a loss to know your real state, if you will examine
candidly whether you have ever experienced such a change in your views,
desires, and pursuits, as has been before described? O, let every one put home to
his conscience this question, Am I born again? And know that neither
circumcision, nor uncircumcision will avail you any thing, but a new creation
[Note: Galatians 6:15.]. You must be born again, or perish — — —]
2. The regenerate—
[St. Peter, writing to such persons under the severest persecution, begins his
Epistle with congratulations [Note: 1 Peter 1:1; 1 Peter 1:3-4.]: and St. Paul bids
us under the heaviest calamities to be thankful for renewing grace [Note:
Colossians 1:11-13.]. Do ye then bless God in every state, and “shew forth the
virtues of him who hath called you to his kingdom and glory [Note: ἀρετὰς. 1
Peter 2:9.]” — — — Let your renovation be progressive; and never think that
you have attained any thing as long as any thing remains to be attained.]
BIBLICAL ILLUSTRATOR, "Except a man be born again he cannot see the
kingdom of God
The birth of the new man
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 heaven we 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 Eph_2:1). This is not his
proper condition, nor was he created in or for it (Gen_1:26-27). But very soon his life
went out. Adam fell, and begat sons and daughters in his own image; and we, the
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59. children of this fallen head, like the descendants of some 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, or occupations. For this reason men 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 necessity
of regeneration seen.
II. HOW CAN THIS BE? Regeneration, the re-quickening of God’s life in man, can
only be effected by Him who has that life—the Son of God.
1. Regeneration has 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
reentered heaven.
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 (2Pe_
1:4; Joh_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 Bethlehem to the glory of
heaven. (Andrew Jukes.)
The new birth
I. WHAT WERE THESE WORDS MEANT TO EXPRESS TO THE HEBREW
INQUIRER.
1. The Jews were expecting the revelation of the Messiah and of His kingdom. A
few like the venerable Simeon looked forward 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 ameliorated outward conditions, but in
individual education in 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 Messiah who should
exalt the land. The constant indulgence of this dream operated to 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 Messiah in their
midst, and of course they could not comprehend Him. Having by prolonged
communion with their carnal idea deadened their spiritual susceptibility, they
were blind to the royalty of Divine character and Divine truth.
2. When Nicodemus, therefore, came to Christ for information about the
Messianic reign, it was in reference to the incapacity of 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 phraseology was not new to
Nicodemus. The Gentile who gave up his heathen creed and embraced Judaism
was said to 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, could an old man like himself, whose opinions were
too fixed for surrender, do that? Christ replies in terms which he could not fail to
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60. 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 established by 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 alteration of 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 great change, but would necessitate
an antecedent great change 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
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 effaced and all the future changed? Is it true that a life of
forty years can be revolutionized in a moment? No; but a change can be begun in a
moment. Here is a train rushing on a track which a few miles beyond will lead to a
collision; but the brakesman turns it on to another line, and the danger is averted.
The pressure measured an inch, and the train passed instantaneously, 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 cabinetmaker and 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-fashioned on the theory of industry. But did he know his trade? No. Still the
change had taken place. A man is changed the 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 away
from 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. Conversion is sometimes simply Christian culture. “When a child is urged by a
mother’s teaching and affection to love goodness, purity, spiritual excellence, and
takes to it with all its little heart, that is conversion; i.e, it is character building 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
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61. child as susceptible to training in spiritual as in social things? There is just as
much reason in training for virtue and holiness as in training for any secular end.
And it is far better that a child should never know where the point of transition is.
This is the truest conversion and 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
lower form of selfish, proud, unsympathizing life. Oh, it is a blessed thing 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. Not that 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 CONVERTED BY THE POWER OF THE HOLY SPIRIT OR BY HIS
OWN WILL? By both. The Divine Spirit is atmospheric, and becomes personal when
any 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 say we 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-
operates with it, that moment the work is done by the stimulus of God acting with the
practical energy and will of the human soul.
IV. WHAT ARE THE EVIDENCES OF CONVERSION?
1. The consciousness of a new and heavenly life, whether we can trace the time of
its origin or not, or whether it came to us through agonies of remorse 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
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
regeneration changes the man himself and gives him a new character. This being
the case, regeneration is conscious, whereas justification is not. Is there then in
each of us such a character of holiness as no natural temperament, civilization,
learning, maxims of prudence or courtesy could have formed, and without such
as is not dishonouring to God to ascribe to the agency of the Spirit?
2. Regeneration being 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 effect upon the body.
3. Regeneration being 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 of the incitement with which regeneration has supplied them. It will
not make a bad memory good, but it frequently stirs up a sluggish memory.
4. Regeneration is not an organic change, in respect of the extinction or addition
of any passion or power; but entirely a functional change, in respect of the
direction of the powers, so that their emotions are expended on different objects
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62. 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 for loving 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 regenerated mind will in some cases entirely 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 attraction for
him in the fellowship of the saints.
(3) The regenerated mind will in many cases regard objects with feelings the
opposite to those with which it regarded them 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 carelessness about God, or slavish fear of
Him, or enmity against Him, 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 wearied of, or resented,
or despised, or maligned, into a state in which, in union with that of the Eternal
Father, it receives a place “above every name,” as most honoured for its
excellence, most endeared for its love, and most loyally reverenced for the
legitimacy of 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 gratification of 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 greatest fear and the greatest hope.
6. It is a change from a state of enmity against to 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
I. THE SUBJECT WHEREOF CHRIST ENTREATETH. A second birth.
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 (Jas_1:17-18): not only those
natural graces we lost in Adam, but whatsoever belongs 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 described us leaven (Mat_13:1-58.). Sometimes in natural
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63. generation a part of the body may be wanting, but there is no such defect in
regeneration.
3. The notes and signs of it.
(1) Spiritual life. As generation produces natural life, so regeneration spiritual
life; and every generator the life he bears—a man human life, an animal
animal life, God divine life (Eph_4:18; 2Co Gal_2:20). This life may be
discerned by its properties.
(a) Every life seeks its own preservation, so does this life that which is fit
for itself (1Pe_2:2; Col_3:1). Beasts seek after grass or prey: worldly men
after worldly things; the regenerate after food 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 against the
flesh (Gal_5:17), and rises in opposition to temptation.
(d) Life, if it be stronger than the enemy, is victorious. So the life of God
being stronger than 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 begetter begets in his own likeness: so does God
(Joh_3:6; 2Pe_1:4; 1Pe_1:15-16; Luk_6:36; Mat_5:48).
(3) Change. In every generation there is a great change; existence from non-
existence, order from chaos. So with the Christian (Eph_5:8; 2Co_5:17.).
(4) Love of God and His children (1Jn_5:1; 1Jn 6:7; 1Jn 3:17).
4. The reason and ends of the name of it, viz., second birth.
(1) To show our passiveness in conversion.
(2) That as in generation, so in regeneration there is proceeding from little
beginnings to great perfection.
(3) That as the first birth is not without pains, neither is the second.
(4) To show us the hopelessness of our nature. Mending will not do, we must
be new born.
II. WHAT HE AFFIRMS OF IT, that it is necessary to salvation Rev_21:27; Heb_
12:14). This necessity is set forth
1. The certainty. Verily (Amen) is doubled for greater certainty Gen_41:32).
2. The universality. (J. Dyke.)
Regeneration
The expression “born again” was political. Gentiles were unclean, and to become
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64. Jewish citizens had to be baptized, and so cleansed became sons of Abraham by a
new birth. “Naturalization “means the same thing. Finding the ceremony on foot,
Christ takes advantage of it to represent the naturalization of a soul in the Kingdom
of Heaven; taking water as the symbol, and the Spirit as the real cleansing power.
I. CHRIST REQUIRES OF ALL SOME GREAT AND IMPORTANT CHANGE AS
THE NECESSARY CONDITION OF THEIR SALVATION.
1. Not, of course, of those who are already subjects of it, and many are so from
their earliest infancy, having grown up into Christ by the preventing grace of their
nurture in the Lord. But this is no real exception. Intelligence is not more
necessary to our humanity than is second birth to salvation.
2. Many cannot admit this. It savours of hardness, and does not correspond with
what they see of natural character. How can moral and lovely persons need to be
radically changed? That depends upon whether the one thing is lacking or not. If
it be Christ’s love will not modify His requirement.
3. Christianity is based upon 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 cannot do for
itself.
4. But how can we imagine that God will stand on any such rigid terms? He is
very good and very great; may we not risk the consequences?
(1) It is sufficient to answer that Christ understood what was necessary, and
there is no harshness in Him.
(2) Such arguments are a plea for looseness, which is not the manner of God.
He is the exactest of beings. Is character a matter that God will treat more
loosely than the facts and forces of nature? If He undertakes to construct a
beatific state, will He gather in a jumble of good and bad and call it heaven?
(3) We can ourselves see that a very large class of men are not in a condition
to enter into the Kingdom of God. They have no purity or sympathy with it.
Who can think of these as melting into a celestial society? And if not, there
must be a line drawn somewhere, and those who are on one side will not be
on the other: which is the same as saying that there must be exact terms 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 supposed instantaneousness. But a
change from bad in kind to good in kind implies a beginning, and therefore
instantaneous, but not necessarily conscious.
(2) Some people regard it as gradual. But this is to make it a matter of
degrees.,
(3) Much is said of previous states of conviction and distress, then of light
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65. and peace bursting suddenly on the soul. Something of this may be among the
causes and consequences, but has nothing to do with the radical idea.
2. Observe how the Scriptures speak of it. 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 easy to say so. The gospel says the contrary. Growth comes, but there can be
no growth without birth.
3. Try and accurately conceive the interior nature of the change.
(1) Every man is conscious that when he sins there is something besides the
mere words or acts—viz., the reason for them.
(2) Sometimes the difficulty back of the wrong action is conceived to be the
man himself, constitutionally evil who needs to have the evil taken out of him
and something new inserted. But this would destroy personal identity, and be
the generation of another man.
(3) Sometimes the change is regarded only as the change of the governing
purpose. But it is not this that we find to be the seat of 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 effected without another change of which it is only an
incident. In his unregenerate state man is separated from God and centred in
himself. He was not made for this, but to, live in and be governed by God.
When, then, he is restored to the living connection with 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 effected by waiting for some new
creative act. The change passes only by free concurrence with God.
(3) Nor is it accomplished by 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 away from 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 Joh_
3:14-16). (H. Bushnell, D. D.)
Regeneration
I. ITS NATURE.
65

66. 1. Negatively:
(1)Not baptism, as witness Simon Magus.
(2) Not reformation, as witness the case of many an unspiritual but truly
moral man. Regeneration is the cause, reformation the 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 restoration to the image of God.
II. ITS CHARACTERISTICS.
1. It is instantaneous. There can be no medium between life and death. It differs
from sanctification, which is 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 Eph_2:1);
the blind see (Eph_5:8); the servants of Satan become 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 good works, etc., “Neither circumcision nor
uncircumcision,” etc.
3. To the regenerate. “Show forth the praises of Him who hath called you.” (R.
Kemp.)
Regeneration
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67. I. WHEREIN DOES REGENERATION CONSIST? In a radical supernatural change,
the seat of which is the heart.
1. A just perception of spiritual objects, of the character and perfections of God,
the Person and work of Christ, the gospel plan of salvation, the excellency of
holiness, and the evil of sin. On all these the conceptions of the human mind are
defective and erroneous, even with the light of reason and 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 regeneration is its beginning.
II. WHENCE DOES THE IMPORTANCE AND NECESSITY OF THIS CHANGE
APPEAR?
1. From the uniform teaching of Scripture.
(1) When the object of the ministry is described, it is “to turn them from
darkness to light,” etc.
(2) When the power of the Word is spoken of, it is thus—“Being born again …
by the Word of God.”
(3) When the character of 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 of the soul. (W. Deering.)
The needful change implied in regeneration
The expression to be born again implies
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 characteristics of the 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. Not by baptism, thought, reading, the following of good examples, fear, the
intrinsic efficacy of 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 NECESSITY OF THE CHANGE is seen in
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.
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68. 3. Natural disqualification for the kingdom of God.
Conclusion.
1. Make this a practical question.
2. Never forget that the new birth is accomplished only by God.
3. Think of the great blessings it brings. (B. W. Noel, M. A.)
Regeneration necessary to a capacity for heaven
Consider what heaven is.
I. SOCIETY WITH CHRIST. Christ prayed that those whom the Father gave Him
might be with Him. Paul tells us that we shall be for ever with 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 Priest whose atonement
you 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 every pulse beats in
admiration of Christ? Try it now. Would you choose their society as that which would
give you pleasure? Do you not shun it, because your heart is alienated from 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 effect a 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.)
Regeneration necessary to admission into heaven
The reasons which illustrate the statement of 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, revealed His 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 GREATEST DISHONOUR 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
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69. 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 endowed with a meetness for heaven and a title 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 of a regenerate soul is 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 seen ye 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 prepared to
join them by holy, ungrudging, joyful activity.
4. If it be a characteristic of heaven that its inhabitants are lifted above all that is
low in the inferior world and are occupied with spiritual pleasures and
employments, so the regenerate, led by the Spirit, set their affections on things
above.
III. THIS IS TRUE OF THE WHOLE MULTITUDE OF THOSE WHO ARE
REGENERATE BY GRACE. The promise is not made to vigorous faith and
experienced piety, 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 fasten on our minds the
importance of this great change, and the blessedness attached to it should animate us
to seek it. (B. W. Noel, M. A.)
The means of becoming regenerate
I. THE AGENT is God alone, by His Spirit. If therefore any man denies this work of
the Spirit, he has every reason to believe he will be lost.
II. THE INSTRUMENTALITY which the Spirit uses.
1. The Word of God, principally as a revelation of the grace of Christ. The Spirit
takes of the things of Christ, and manifests them to the soul. “Of His own will
begat He us by the word of truth.”
2. But while we are called to 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 known sin
must be broken off.
3. The Scripture next directs
(1) To a course of duty and the formation of such habits which becomes a
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70. 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 revelation of Christ, and convicts him of the sin of
unbelief, and leads him to a realization of his ruined condition.
2. Creates the desire for salvation, and helps him to wrestle with God for 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 renewed person to gratitude and delight in the commands of
God; and never leaves him till that regeneration is completed in entire
renovation, when he re.attains to the lost image of God, and is conducted through
grace to glory. (B. W. Noel, M. A.)
Repentance before theology
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 consciences are
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 well in their place; but repentance and love must come
before all other experiences. First a 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, and buy 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
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 exactly what faith works in the heart. Here is a watch. “It
wants cleaning.” Yes, clean it. “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.” Get new hands by all
means. Still it does not go. What is the matter with it? The maker says that it needs a
mainspring. There’s the seat of the evil: nothing can be right till that is rectified. (C.
H. Spurgeon.)
The heart must be changed
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
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71. hinder it from bringing forth more. This is the folly of some men; they set themselves
with all earnestness and diligence against the appearing eruption of lust, but leaving
the principle and root untouched, perhaps unsearched out, they make but little or no
progress in this work of mortification. (John Owen.)
Regeneration preceded by conviction
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 consented to 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 of God does seem in 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 never dreamed
of. (C. H. Spurgeon.)
Regeneration defined
It is that great change 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 wrought
in the whole soul by the Almighty Spirit of God, when it is “created anew in Christ
Jesus,” when it is “renewed after the image of God, in righteousness and true
holiness”; when the love of the world is changed into the love of God, pride into
humility, passion into meekness; hatred, envy, malice, into a sincere, tender,
disinterested love 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
If I enter a place where there is a musical performance, my ticket entitles me to cross
the threshold; but if I have no musical ear, I can have 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
exercises and the joys of heaven it can be no happiness to you. (Dr. Cumming.)
The heart must be changed
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
scattered in 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 shorter way? (Ryland.)
Conversion a change of nature
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72. 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 longer iron? And
does not God require pure and refined gold, that is to say, a perfect righteousness
and a perfect holiness! Say, ye sages of this 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 of His own nature, and which the Holy Spirit
alone implants within the soul which He has new created?
Regeneration more than reformation
It is not mere reformation; not the renovation of that which was dilapidated—the
repairing of the old house, and making it as good as new; bat it is a reconstruction of
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 renewed
man is then a different being as to his identity. The house in which the leprosy had
become a fretting plague, when taken down every stone of it, and built again in 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 of the new birth, the “spirit, and soul, and body,” are the
same in personal identity, but they are “made new.” (J. Beith, D. D.)
Regeneration a great change
Dr. Lelfchild tells us that he once met a lad twelve years old at a tollgate, who had a
Testament in his hand. “Can you read it?” inquired the doctor. “To be sure I can. I
can read to you this, ‘Except a man be born again, he cannot see the kingdom of
God.’“ “What does that mean, my boy?” The lad quickly replied. “It means a great
change. To be born again means something here” (laying his hand upon his breast),
“and the kingdom of God means something up yonder.” That boy had got hold of the
very core of Bible theology. But what was so clearly revealed to that lad in his Bible
was yet a mystery and a puzzle to the Jewish ruler.
The physical effects of regeneration
In the case of the 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
restored to a healthful tone, and the regenerated man is no longer tormented with
the woeful thirst, this is not the result of any healing power put forth by the
regenerating Spirit on his bodily organization, but the natural physiological effect of
his regenerated mind having resolutely adopted habits of sobriety. So it is with all
other habits and appetites. It is the mind alone on which regeneration acts, and the
mind when changed reduces the rebellious flesh to order. (W. Anderson, D. D.)
The terms of regeneration
It is called a renovation of the soul, or its being made new; a transformation of the
soul on its being changed into 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 resurrection of the soul, or its being raised from the dead; a new
creation of the soul, or its being created anew by Him who made it; the washing of
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73. the soul, or its purification from defilement; the healing of the soul, or its deliverance
from disease; the liberation of the soul, or its emancipation from bondage; the
awakening of the soul, or its being aroused out 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
raised to life. (J. Buchanan, D. D.)
The necessity of regeneration
If birth and religious advantages could do anything to put a man into the kingdom of
God, Nicodemus could surely claim to be there. His descent went 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 belonged to no others. If ever a man could claim to belong to
God by religious observance and association this man could. Upon him was the sign
and seal of his belonging to God, the mark of that initial sacrament with all its
significance; he was constant in prayer, in the study of the Scriptures, and in the
observance of the law. If external ceremonies could set a man in the kingdom of God,
none could stand more securely than Nicodemus, who through every day and every
hour of his life was subject to all kind of religious exercises, and ceremonies carried
out 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
say unto thee, except a man be born again he cannot see the kingdom of God.” What
then, was all this a cumbersome folly? This Jewish arrangement of 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 greater than it all. No good, precisely as 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 great change
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, when it is convinced.
(3) On the will, when it is subdued.
(4) On the affections, when they are refined and purified.
(5) On the whole man, when he is transformed by the renewing of his mind
and created anew.
2. In its Author—the Spirit of God. It belongs to Him
(1) To enlighten the darkened understanding by shining into it.
(2) To awaken the slumbering conscience by convincing it of sin.
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74. (3) To subdue our rebellious wills, by making us willing in the day of His
power.
(4) To take away the stony heart and give us hearts of flesh.
3. In its means—the Word of God.
II. ITS CONCOMITANTS.
1. Precedent instruction, conviction, repentance, faith.
2. Consequent progressive 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 character of God. No unregenerate man can enter 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 it is impossible for God to lie, and He has expressly said that we
must be converted or condemned. God is said to repent, but only when man
himself repents.
(3) Because it is impossible for God to deny Himself or act in opposition to
His infinite perfections. The supposition that a sinful man may enter His
kingdom implies that He must
(a) Rescind the law of His moral government.
(b) Depart from His declared design in the scheme of redemption.
(c) Reverse the moral constitution of man.
(d) Alter the whole character of His kingdom. (J. Buchanan, D. D.)
The lesson by night
I. The clear deliverance, by implication at least, on the doctrine of THE COMPLETE
DEPRAVITY OF HUMAN NATURE. It is to this man with his morality and
unblemished life, a teacher of 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 great need religion goes to the root of everything within us, transforming all and
“creates us 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 social charities.
3. Another religious according to his own ideas.
They see 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
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75. 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 get into 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. Why should 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 again into the family of which God is Father.
Philosophy tells me to think again and be wiser, and I think till my brain is giddy.
Morality tells me I must act again and be better, and I whip my conscience, but make
little way. Philanthrophy tells me to feel again with quicker sympathy. But in that I
fail. Priesthood and 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 gospel for me. (A. Raleigh,
D. D.)
Regeneration, or the second birth
I. WHAT IS REGENERATION?
1. Not a ritual or ceremonial change. Outward washing cannot confer inward
grace. The spirit birth is necessary for admission into the spiritual kingdom.
2. Not morality. Good citizenship, honesty, integrity, natural affection, may
elevate and bless this human life; but more is necessary to qualify for saintly and
Divine fellowship in the upper world.
3. Not self-culture.
4. Regeneration is 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 consciousness affirms 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. Fellowship with Father and Son.
6. There will be Christian joy and comfort. The rapture of a soul rescued from sin
and hell, and adopted into God’s family.
III. THE NECESSITY OF REGENERATION. Spiritual life is an essential condition
for the spiritual kingdom. Without it you can have no vital union with God, and no
knowledge of the spiritual life. What would you do in heaven with an unregenerated
nature? A stranger in 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
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76. place there. (C. P.Masden, D. D.)
4 “How can someone be born when they are
old?” Nicodemus asked. “Surely they cannot
enter a second time into their mother’s womb to
be born!”
BARNES, "How can a man ... - It may seem remarkable that Nicodemus
understood the Saviour literally, when the expression “to be born again” was in
common use among the Jews to denote a change from “Gentilism” to “Judaism” by
becoming a proselyte by baptism. The word with them meant a change from the state
of a pagan to that of a Jew. But they never used it as applicable to a Jew, because they
supposed that by his birth every Jew was entitled to all the privileges of the people of
God. When, therefore, our Saviour used it of a Jew, when he affirmed its necessity of
every man, Nicodemus supposed that there was an absurdity in the doctrine, or
something that surpassed his comprehension, and he therefore asked whether it was
possible that Jesus could teach so absurd a doctrine - as he could conceive no other
sense as applicable to a Jew - as that he should, when old, enter a second time into
his mother’s womb and be born. And we may learn from this:
1. That prejudice leads men to misunderstand the plainest doctrines of religion.
2. That things which are at first incomprehensible or apparently absurd, may,
when explained, become clear. The doctrine of regeneration, so difficult to
Nicodemus, is plain to a “child” that is born of the Spirit.
3. Those in high rank in life, and who are learned, are often most ignorant about
the plainest matters of religion. It is often wonderful that they exhibit so little
acquaintance with the most simple subjects pertaining to the soul, and so much
absurdity in their views.
4. A doctrine is not to be rejected because the rich and the great do not believe or
understand it. The doctrine of regeneration was not false because Nicodemus
did not comprehend it.
CLARKE, "How can a man be born when he is old? - It is probable that
Nicodemus was pretty far advanced in age at this time; and from his answer we may
plainly perceive that, like the rest of the Jews, and like multitudes of Christians, he
rested in the letter, without paying proper attention to the spirit: the shadow,
without the thing signified, had hitherto satisfied him. Our Lord knew him to be in
this state, and this was the cause of his pointed address to him.
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77. GILL, "Nicodemus saith unto him,.... Understanding him of a natural birth, to
be repeated:
how can a man be born when he is old? as it seems by this, he himself now was:
can he enter the second time into his mothers womb, and be born? the
Ethiopic version adds, "again"; and the Arabic version, "and then be born"; this he
urges, as absurd, impracticable, and impossible; and which shows him to have been
as yet a natural man, who could not receive nor discern spiritual things.
HENRY, "III. The discourse between Christ and Nicodemus hereupon, or, rather,
the sermon Christ preached to him; the contents of it, and that perhaps an abstract of
Christ's public preaching; see Joh_3:11, Joh_3:12. Four things our Saviour here
discourses of: -
1. Concerning the necessity and nature of regeneration or the new birth, Joh_
3:3-8. Now we must consider this,
(1.) As pertinently answered to Nicodemus's address. Jesus answered, Joh_3:3.
This answer was wither, [1.] A rebuke of what he saw defective in the address of
Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge
his mission, but he must be born again. It is plain that he expected the kingdom of
heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of
the dawning of that day; and, according to the common notion of the Jews, he
expects it to appear in external pomp and power. He doubts not but this Jesus, who
works these miracles, is either the Messiah or his prophet, and therefore makes his
court to him, compliments him, and so hopes to secure a share to himself of the
advantages of that kingdom. But Christ tells him that he can have no benefit by that
change of the state, unless there be a change of the spirit, of the principles and
dispositions, equivalent to a new birth. Nicodemus came by night: “But this will not
do,” saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.]
A reply to what he saw designed in his address. When Nicodemus owned Christ a
teacher come from God, one entrusted with an extraordinary revelation from heaven,
he plainly intimated a desire to know what this revelation was and a readiness to
receive it; and Christ declares it.
JAMIESON, "How, etc. — The figure of the new birth, if it had been meant only
of Gentile proselytes to the Jewish religion, would have been intelligible enough to
Nicodemus, being quite in keeping with the language of that day; but that Jews
themselves should need a new birth was to him incomprehensible.
CALVIN, "4.How can a man be born when he is old? Though the form of
expression which Christ employed was not contained in the Law and the
prophets, yet as renewal is frequently mentioned in Scripture, and is one of the
first principles of faith, it is evident how imperfectly skilled the Scribes at that
time were in the reading of the Scriptures. It certainly was not one man only who
was to blame for not knowing what was meant by the grace of regeneration; but
as almost all devoted their attention to useless subtleties, what was of chief
importance in the doctrine of piety was disregarded. Popery exhibits to us, at the
present day, an instance of the same kind in her Theologians. For while they
weary out their whole life with profound speculations, as to all that strictly
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78. relates to the worship of God, to the confident hope of our salvation, or to the
exercises of religion, they know no more on these subjects than a cobbler or a
cowherd knows about the course of the stars; and, what is more, taking delight
in foreign mysteries, they openly despise the true doctrine of Scripture as
unworthy of the elevated rank which belongs to them as teachers. We need not
wonder, therefore, to find here that Nicodemus stumbles at a straw; for it is a
just vengeance of God, that they who think themselves the highest and most
excellent teachers, and in whose estimation the ordinary simplicity of doctrine is
vile and despicable, stand amazed at small matters.
COFFMAN, "Verse 4
Nicodemus saith unto him, How can a man be born when he is old? Can he enter
a second time into his mother's womb and be born?
Nicodemus the teacher of Israel appeared here in a very obtuse and unspiritual
frame of mind, in that he ridiculed the Lord's requirement of a new birth. Even
ordinary spiritual perceptiveness would have saved him from such a reply as
this, which was merely another way of saying, "What you ask is an
impossibility!" However, it was not so much the impossibility of a new birth that
Nicodemus rejected, as it was the idea that such a thing was necessary.
Nicodemus was a Pharisee, one of a class that had rejected out of hand the
baptism of repentance for the remission of sins preached by John the Baptist
(Luke 7:30). It should be remembered that John's baptism was from God, and
that all who rejected it rejected God. This fact underlies the truth that the
publicans and harlots entered God's kingdom before the Pharisees. They
accepted John's baptism; the Pharisees did not. Christ and his apostles accepted
the baptism of John and submitted to it; and that baptism was intended as
preparatory for the kingdom of heaven; and, therefore, it is impossible to
suppose that Nicodemus should have been excused for not knowing what Jesus
meant by being "born of water," mentioned in the next breath: the excuse for
Nicodemus being founded upon the sophistry that the baptism of the great
commission was not announced by Jesus until long after this interview; but there
was another water baptism much nearer at hand, of which Nicodemus did know,
and which he had rejected along with others of his class. Again from Hovey:
The metaphor of the new birth appears to have been used by the Rabbis to
describe the religious change in a Gentile who became a proselyte to Judaism;
and the import of baptism as administered by John implied the same view of
repentance, namely, that it was a burial of the old life, and entrance upon a new
life.[4]
ENDNOTE:
[4] Ibid., p. 96.
LIGHTFOOT, "4. Nicodemus saith unto him, How can a man be born when he
is old? can he enter the second time into his mother's womb, and be born?
[Can he enter the second time into his mother's womb?] The common opinion of
the Jews about the qualification of an Israelite, qua Israelite, still sticks in the
78

79. mind of this Pharisee: and although our Saviour useth that term, which in the
Jewish language plainly enough intimates the necessity of being born from
heaven, yet cannot he easily get off from his first prejudice about the Israelitish
generation: "Whereas the Israelites, as they are Israelites, have a right to be
admitted into the kingdom of the Messiah, do you therefore mean by this
expression of yours, that it is necessary for any to enter a second time into his
mother's womb, that he may be an Israelite anew?"
He knew and acknowledged, as we have already said, that there must be a sort of
a new birth in those that come over to the Jewish religion; but he never dreamt
of any new proselytism requisite in one that had been born an Israelite. He could
not therefore conceive the manner of a new birth, that he should be made an
Israelite anew, unless it were by entering into the mother's womb a second time;
which to him seemed an impossible thing.
5 Jesus answered, “Very truly I tell you, no one
can enter the kingdom of God unless they are
born of water and the Spirit.
BARNES, "Be born of water - By “water,” here, is evidently signified “baptism.”
Thus the word is used in Eph_5:26; Tit_3:5. Baptism was practiced by the Jews in
receiving a Gentile as a proselyte. It was practiced by John among the Jews; and
Jesus here says that it is an ordinance of his religion, and the sign and seal of the
renewing influences of his Spirit. So he said Mar_16:16, “He that believeth and is
baptized shall be saved.” It is clear from these places, and from the example of the
apostles Act_2:38, Act_2:41; Act_8:12-13, Act_8:36, Act_8:38; Act_9:18; Act_
10:47-48; Act_16:15, Act_16:33; Act_18:8; Act_22:16; Gal_3:27, that they
considered this ordinance as binding on all who professed to love the Lord Jesus.
And though it cannot be said that none who are not baptized can be saved, yet Jesus
meant, undoubtedly, to be understood as affirming that this was to be the regular
and uniform way of entering into his church; that it was the appropriate mode of
making a profession of religion; and that a man who neglected this, when the duty
was made known to him, neglected a plain command of God. It is clear, also, that any
other command of God might as well be neglected or violated as this, and that it is
the duty of everyone not only to love the Saviour, but to make an acknowledgment of
that love by being baptized, and by devoting himself thus to his service.
But, lest Nicodemus should suppose that this was all that was meant, he added that
it was necessary that he should “be born of the Spirit” also. This was predicted of the
Saviour, that he should “baptize with the Holy Ghost and with fire,” Mat_3:11. By
this is clearly intended that the heart must be changed by the agency of the Holy
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80. Spirit; that the love of sin must be abandoned; that man must repent of crime and
turn to God; that he must renounce all his evil propensities, and give himself to a life
of prayer and holiness, of meekness, purity, and benevolence. This great change is in
the Scripture ascribed uniformly to the Holy Spirit, Tit_3:5; 1Th_1:6; Rom_5:5;
1Pe_1:22.
Cannot enter into - This is the way, the appropriate way, of entering into the
kingdom of the Messiah here and hereafter. He cannot enter into the true church
here, or into heaven in the world to come, except in connection with a change of
heart, and by the proper expression of that change in the ordinances appointed by
the Saviour.
CLARKE, "Of water and of the Spirit - To the baptism of water a man was
admitted when he became a proselyte to the Jewish religion; and, in this baptism, he
promised in the most solemn manner to renounce idolatry, to take the God of Israel
for his God, and to have his life conformed to the precepts of the Divine law. But the
water which was used on the occasion was only an emblem of the Holy Spirit. The
soul was considered as in a state of defilement, because of past sin: now, as by that
water the body was washed, cleansed, and refreshed, so, by the influences of the Holy
Spirit, the soul was to be purified from its defilement, and strengthened to walk in
the way of truth and holiness.
When John came baptizing with water, he gave the Jews the plainest intimations
that this would not suffice; that it was only typical of that baptism of the Holy Ghost,
under the similitude of fire, which they must all receive from Jesus Christ: see Mat_
3:11. Therefore, our Lord asserts that a man must be born of water and the Spirit, i.e.
of the Holy Ghost, which, represented under the similitude of water, cleanses,
refreshes, and purifies the soul. Reader, hast thou never had any other baptism than
that of water? If thou hast not had any other, take Jesus Christ’s word for it, thou
canst not, in thy present state, enter into the kingdom of God. I would not say to thee
merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly,
till he give thee to feel what is implied in it! Remember, it is Jesus only who baptizes
with the Holy Ghost: see Joh_1:33. He who receives not this baptism has neither
right nor title to the kingdom of God; nor can he with any propriety be termed a
Christian, because that which essentially distinguished the Christian dispensation
from that of the Jews was, that its author baptized all his followers with the Holy
Ghost.
Though baptism by water, into the Christian faith, was necessary to every Jew and
Gentile that entered into the kingdom of the Messiah, it is not necessary that by
water and the Spirit (in this place) we should understand two different things: it is
probably only an elliptical form of speech, for the Holy Spirit under the similitude of
water; as, in Mat_3:3, the Holy Ghost and fire, do not mean two things, but one, viz.
the Holy Ghost under the similitude of fire - pervading every part, refining and
purifying the whole.
GILL, "Jesus answered, verily, verily, I say unto thee,.... Explaining
somewhat more clearly, what he before said:
except a man be born of water and of the Spirit: these are, ‫שנות‬ ‫,מלות‬ "two
words", which express the same thing, as Kimchi observes in many places in his
commentaries, and signify the grace of the Spirit of God. The Vulgate Latin and
80

81. Ethiopic versions read, "the Holy Spirit", and so Nonnus; and who doubtless is
intended: by "water", is not meant material water, or baptismal water; for water
baptism is never expressed by water only, without some additional word, which
shows, that the ordinance of water baptism is intended: nor has baptism any
regenerating influence in it; a person may be baptized, as Simon Magus was, and yet
not born again; and it is so far from having any such virtue, that a person ought to be
born again, before he is admitted to that ordinance: and though submission to it is
necessary, in order to a person's entrance into a Gospel church state; yet it is not
necessary to the kingdom of heaven, or to eternal life and salvation: such a mistaken
sense of this text, seems to have given the first birth and rise to infant baptism in the
African churches; who taking the words in this bad sense, concluded their children
must be baptized, or they could not be saved; whereas by "water" is meant, in a
figurative and metaphorical sense, the grace of God, as it is elsewhere; see Eze_
36:25. Which is the moving cause of this new birth, and according to which God
begets men again to, a lively hope, and that by which it is effected; for it is by the
grace of God, and not by the power of man's free will, that any are regenerated, or
made new creatures: and if Nicodemus was an officer in the temple, that took care to
provide water at the feasts, as Dr. Lightfoot thinks, and as it should seem Nicodemon
ben Gorion was, by the story before related of him; See Gill on Joh_3:1; very
pertinently does our Lord make mention of water, it being his own element:
regeneration is sometimes ascribed to God the Father, as in 1Pe_1:3, and sometimes
to the Son, 1Jo_2:29 and here to the Spirit, as in Tit_3:5, who convinces of sin,
sanctifies, renews, works faith, and every other grace; begins and carries on the work
of grace, unto perfection;
he cannot enter into the kingdom of God; and unless a man has this work of
his wrought on his soul, as he will never understand divine and spiritual things, so he
can have no right to Gospel ordinances, or things appertaining to the kingdom of
God; nor can he be thought to have passed from death to life, and to have entered
into an open state of grace, and the kingdom of it; or that living and dying so, he shall
ever enter into the kingdom of heaven; for unless a man is regenerated, he is not born
heir apparent to it; and without internal holiness, shall not enter into it, enjoy it, or
see God.
HENRY, "(2.) As positively and vehemently asserted by our Lord Jesus: Verily,
verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: “I the faithful
and true witness.” The matter is settled irreversibly that except a man be born again
he cannot see the kingdom of God. “I say it to thee, though a Pharisee, though a
master in Israel.” Observe,
[1.] What it is that is required: to be born again; that is, First, We must live a new
life. Birth is the beginning of life; to be born again is to begin anew, as those that
have hitherto lived either much amiss or to little purpose. We must not think to
patch up the old building, but begin from the foundation. Secondly, We must have a
new nature, new principles, new affections, new aims. We must be born anōthen,
which signifies both denuo - again, and desuper - from above. 1. We must be born
anew; so the word is taken, Gal_4:9, and ab initio - from the beginning, Luk_1:3. By
our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo
a second birth; our souls must be fashioned and enlivened anew. 2. We must be born
from above, so the word is used by the evangelist, Joh_3:31; Joh_19:11, and I take
this to be especially intended here, not excluding the other; for to be born from
above supposes being born again. But this new birth has its rise from heaven (Joh_
1:13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of
communion with God and the upper world, and, in order to this, it is to partake of a
81

82. divine nature and bear the image of the heavenly.
[2.] The indispensable necessity of this: “Except a man (Any one that partakes of
the human nature, and consequently of its corruptions) be born again, he cannot see
the kingdom of God, the kingdom of the Messiah begun in grace and perfected in
glory.” Except we be born from above, we cannot see this. That is, First, We cannot
understand the nature of it. Such is the nature of things pertaining to the kingdom of
God (in which Nicodemus desired to be instructed) that the soul must be re-
modelled and moulded, the natural man must become a spiritual man, before he is
capable of receiving and understanding them, 1Co_2:14. Secondly, We cannot
receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have
any part or lot in the matter. Note, Regeneration is absolutely necessary to our
happiness here and hereafter. Considering what we are by nature, how corrupt and
sinful, - what God is, in whom alone we can be happy, - and what heaven is, to which
the perfection of our happiness is reserved, - it will appear, in the nature of the thing,
that we must be born again, because it is impossible that we should be happy if we
be not holy; see 1Co_6:11, 1Co_6:12.
This great truth of the necessity of regeneration being thus solemnly laid down,
a. It is objected against by Nicodemus (Joh_3:4): How can a man be born when
he is old, old as I am: gerōn ōn - being an old man? Can he enter the second time into
his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge;
what Christ spoke spiritually he seems to have understood after a corporal and carnal
manner, as if there were no other way of regenerating and new-moulding an
immortal soul than by new-framing the body, and bringing that back to the rock out
of which it was hewn, as if there was such a connection between the soul and the
body that there could be no fashioning the heart anew but by forming the bones
anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his
first birth and its dignities and privileges, - the place of it, the Holy Land, perhaps
the holy city, - his parentage, such as that which Paul could have gloried in, Phi_3:5.
And therefore it is a great surprise to him to hear of being born again. Could he be
better bred and born than bred and born an Israelite, or by any other birth stand
fairer for a place in the kingdom of the Messiah? Indeed they looked upon a
proselyted Gentile to be as one born again or born anew, but could not imagine how
a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks,
if he must be born again, it must be of her that bore him first. They that are proud of
their first birth are hardly brought to a new birth. (b.) His willingness to be taught.
He does not turn his back upon Christ because of his hard saying, but ingenuously
acknowledges his ignorance, which implies a desire to be better informed; and so I
take this, rather than that he had such gross notions of the new birth Christ spoke of:
“Lord, make me to understand this, for it is a riddle to me; I am such a fool as to
know no other way for a man to be born than of his mother.” When we meet with
that in the things of God which is dark, and hard to be understood, we must with
humility and industry continue our attendance upon the means of knowledge, till
God shall reveal even that unto us.
b. It is opened and further explained by our Lord Jesus, Joh_3:5-8. From the
objection he takes occasion,
(a.) To repeat and confirm what he had said (Joh_3:5): “Verily, verily, I say unto
thee, the very same that I said before.” Note, The word of God is not yea and nay, but
yea and amen; what he hath said he will abide by, whoever saith against it; nor will
he retract any of his sayings for the ignorance and mistakes of men. Though
Nicodemus understood not the mystery of regeneration, yet Christ asserts the
necessity of it as positively as before. Note, It is folly to think of evading the
obligation of evangelical precepts, by pleading that they are unintelligible, Rom_3:3,
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83. Rom_3:4.
(b.) To expound and clear what he had said concerning regeneration; for the
explication of which he further shows,
[a.] The author of this blessed change, and who it is that works it. To be born again
is to be born of the Spirit, Joh_3:5-8. The change is not wrought by any wisdom or
power of our own, but by the power and influence of the blessed Spirit of grace. It is
the sanctification of the Spirit (1Pe_1:2) and renewing of the Holy Ghost, Tit_3:5.
The word he works by is his inspiration, and the heart to be wrought on he has access
to.
[b.] The nature of this change, and what that is which is wrought; it is spirit, Joh_
3:6. Those that are regenerated are made spiritual, and refined from the dross and
dregs of sensuality. The dictates and interests of the rational and immortal soul have
retrieved the dominion they ought to have over the flesh. The Pharisees placed their
religion in external purity and external performances; and it would be a mighty
change indeed with them, no less than a new birth, to become spiritual.
JAMIESON, "of water and of the Spirit — A twofold explanation of the “new
birth,” so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the
symbolical application of water, in every variety of way and form of expression, this
language was fitted to show that the thing intended was no other than a thorough
spiritual purification by the operation of the Holy Ghost. Indeed, element of water
and operation of the Spirit are brought together in a glorious evangelical prediction
of Ezekiel (Eze_36:25-27), which Nicodemus might have been reminded of had such
spiritualities not been almost lost in the reigning formalism. Already had the symbol
of water been embodied in an initiatory ordinance, in the baptism of the Jewish
expectants of Messiah by the Baptist, not to speak of the baptism of Gentile
proselytes before that; and in the Christian Church it was soon to become the great
visible door of entrance into “the kingdom of God,” the reality being the sole work of
the Holy Ghost (Tit_3:5).
SBC, "I. By "being born again" is meant exactly the same thing as by "rising again;"
or, rather, the same two things are meant by it. In its literal sense it means what is
meant by the Resurrection literally; that is, our entrance upon a new state of being,
after our present one is over. By being born, we came into this world from a state of
nothingness; by being born again, we shall pass into another world from a similar
state of nothingness—that is, from death. This is being born again literally; and by
thus being born again we enter into the kingdom of God. Now, in one sense certainly
we are all in His kingdom already. We cannot go anywhere where He is not over all;
we see the whole of Nature around us, the very stars of heaven in their courses
moving according to His laws. But here there are some things which do not obey
Him, but have chosen to themselves another king; and these things are the evil hearts
of men. It will then be the kingdom of God truly and perfectly, when there shall be
nothing which does not obey Him—when not the earth, the moon, and the stars shall
move more entirely according to His will than the hearts of all His reasonable
creatures.
II. Into this kingdom of God, into this new and Divine life, we can by no natural
process be born. That which is born of the Spirit is spirit. By His new creation a new
nature is wrought for us, incapable of delay, incapable of sin, and so fit for the eternal
society of God. It is still by the Spirit and the water and the blood, all agreeing in one,
that we are brought nearer and nearer to the redemption of our body, to the real
resurrection, the real birth, into the kingdom of God; not by water only—that is by
83

84. repentance—but by water and blood, by our repentance and our grateful faith in
God’s love through Christ; and not by these only, but by the constant indwelling of
the Spirit of Him who raised up Jesus from the dead; that abiding with us, and
ripening in us all His blessed fruits of love and peace and joy, He may, when our
spirits are fully quickened, quicken also our mortal bodies; that having heard Christ’s
call from the death of sin, and having arisen to His spiritual life, we may hear it also
from the very grave, and come forth and be born again to a life which shall never die.
T. Arnold, Sermons, vol. vi., p. 124.
CALVIN, "5.Unless a man be born of water. This passage has been explained in
various ways. Some have thought that the two parts of regeneration are
distinctly pointed out, and that by the word Water is denoted the renunciation of
the old man, while by the Spirit they have understood the new life. Others think
that there is an implied contrast, as if Christ intended to contrast Water and
Spirit, which are pure and liquid elements, with the earthly and gross nature of
man. Thus they view the language as allegorical, and suppose Christ to have
taught that we ought to lay aside the heavy and ponderous mass of the flesh, and
to become like water and air, that we may move upwards, or, at least, may not be
so much weighed down to the earth. But both opinions appear to me to be at
variance with the meaning of Christ.
Chrysostom, with whom the greater part of expounders agree, makes the word
Water refer to baptism. The meaning would then be, that by baptism we enter
into the kingdom of God, because in baptism we are regenerated by the Spirit of
God. Hence arose the belief of the absolute necessity of baptism, in order to the
hope of eternal life. But though we were to admit that Christ here speaks of
baptism, yet we ought not to press his words so closely as to imagine that he
confines salvation to the outward sign; but, on the contrary, he connects the
Water with the Spirit, because under that visible symbol he attests and seals that
newness of life which God alone produces in us by his Spirit. It is true that, by
neglecting baptism, we are excluded from salvation; and in this sense I
acknowledge that it is necessary; but it is absurd to speak of the hope of
salvation as confined to the sign. So far as relates to this passage, I cannot bring
myself to believe that Christ speaks of baptism; for it would have been
inappropriate.
We must always keep in remembrance the design of Christ, which we have
already explained; namely, that he intended to exhort Nicodemus to newness of
life, because he was not capable of receiving the Gospel, until he began to be a
new man. It is, therefore, a simple statement, that we must be born again, in
order that we may be the children of God, and that the Holy Spirit is the Author
of this second birth. For while Nicodemus was dreaming of the regeneration
( παλιγγενεσία) or transmigration taught by Pythagoras, who imagined that
souls, after the death of their bodies, passed into other bodies, (58) Christ, in
order to cure him of this error, added, by way of explanation, that it is not in a
natural way that men are born a second time, and that it is not necessary for
them to be clothed with a new body, but that they are born when they are
renewed in mind and heart by the grace of the Spirit.
84

85. Accordingly, he employed the words Spirit and water to mean the same thing,
and this ought not to be regarded as a harsh or forced interpretation; for it is a
frequent and common way of speaking in Scripture, when the Spirit is
mentioned, to add the word Water or Fire, expressing his power. We sometimes
meet with the statement, that it is Christ who baptizeth with the Holy Ghost and
with fire, (Matthew 3:11; Luke 3:16,) where fire means nothing different from
the Spirit, but only shows what is his efficacy in us. As to the word water being
placed first, it is of little consequence; or rather, this mode of speaking flows
more naturally than the other, because the metaphor is followed by a plain and
direct statement, as if Christ had said that no man is a son of God until he has
been renewed by water, and that this water is the Spirit who cleanseth us anew
and who, by spreading his energy over us, imparts to us the rigor of the heavenly
life, though by nature we are utterly dry. And most properly does Christ, in
order to reprove Nicodemus for his ignorance, employ a form of expression
which is common in Scripture; for Nicodemus ought at length to have
acknowledged, that what Christ had said was taken from the ordinary doctrine
of the Prophets.
By water, therefore, is meant nothing more than the inward purification and
invigoration which is produced by the Holy Spirit. Besides, it is not unusual to
employ the word and instead of that is, when the latter clause is intended to
explain the former. And the view which I have taken is supported by what
follows; for when Christ immediately proceeds to assign the reason why we must
be born again, without mentioning the water, he shows that the newness of life
which he requires is produced by the Spirit alone; whence it follows, that water
must not be separated from the Spirit.
COFFMAN, "Verse 5
Jesus answered, Verily, verily, I say unto thee, Except one be born of water and
the Spirit, he cannot enter the kingdom of God.
Paraphrased, this statement means that unless one obeys the gospel of Jesus
Christ by believing in him, repenting of sin, confessing his name, and being
baptized into Jesus Christ (no genuine baptism is possible without the three
antecedents mentioned here), and as a consequence of such obedience, receives
the Holy Spirit, he can never enter God's kingdom, he cannot be saved.
At the time Jesus revealed this teaching to Nicodemus, the great commission had
not been given; and the immediate application of the teaching to Nicodemus
regarded John's baptism which was mandatory for all the followers of Jesus
prior to the resurrection; but the glowing words of this passage anticipated the
Great Commission and the baptism therein commanded, thus making the
passage equally applicable to all of subsequent ages who would enter God's
kingdom. See under John 7:39.
The persistent and ingenious efforts of people to shout baptism out of this
passage are in vain, for there is no way it can be made to disappear. "Born of
water" refers to baptism; and there is absolutely nothing else connected with
Christianity to which it could refer. For centuries after this Gospel was received,
"born of water" was never otherwise construed than as a reference to baptism;
85

86. and, as noted above, in its application to Nicodemus, it pointed to the Pharisaical
refusal to submit to the baptism of John; but, by extension, it is even more
emphatic in its application to that baptism which is greater than John's, namely,
that of the Great Commission.
In the study of this passage, it should be remembered that it is only quite recently
in Christian times that interpretations of this verse have been devised to exclude
its obvious reference to Christian baptism. John Boys, Dean of Canterbury,
renowned preacher and scholar of the Church of England in the 17th century,
wrote as follows:
Some few modern divines (Note: Although few THEN, they are many NOW -
James Burton Coffman) have conceded that these words are not to be construed
of external baptism; because, say they, "Christ taketh water here by a borrowed
speech for the Spirit of God, the effect whereof it shadoweth out; and so water
and the Spirit are all one!" To this interpretation answer is made: first, that it is
an old rule in expounding of Holy Scripture, that where a literal sense will stand,
the farthest from the letter is commonly the worst ... (Note: Boys wrote at great
length concerning the efforts of men toward "changing the meaning of words,"
calling such conduct "licentious and deluding," and denouncing it as "perverting
the text.")
Origen, Chrysostom, Augustine, Cyril, Beda, Theophylact, Euthymius, in the
commentaries on this place (John 3:5), along with Justin Martyr, Tertullian,
Ambrose, Hierome, Basil, Gregory, Nyssen, and many more, yea most of the
Fathers - Hooker, a man of incomparable reading, openeth his mouth wider,
avowing peremptorily that ALL THE ANCIENTS (capitals mine, J.B.C.) have
construed this text, as our church doth, of outward baptism.[5]SIZE>
It cannot be denied, therefore, that all interpretations that would edit any
reference to baptism out of this text are too late by centuries, to have any weight
at all with people who wish to know what the word of the Lord teaches. The
warping and distortion of the views of expositors since the Lutheran
reformation, who have sought to conform this text to Luther's erroneous theory
of justification, were denounced by no less a giant of Biblical exegesis than
Alford, who wrote:
There can be no doubt, on any honest interpretation of the words, that
[@gennethenai] [@ek] [@hudatos] (born of water) refers to the token or
outward sign of baptism, [@gennethenai] [@ek] [@pneumatos] (born of the
Spirit) to the thing signified, or the inward grace of the Holy Spirit. All attempts
to get rid of these two plain facts have sprung from doctrinal prejudices, by
which the views of expositors have been warped.[6]
It is regrettable that Afford injected the jargon of "outward sign" and "inward
grace" into his comment; because the relative meaning of these two things, "born
of water" and "born of the Spirit" is not under discussion in this passage. It
makes no difference what either one of these things is in its relationship to the
other, both are absolutely necessary to salvation, that being the unqualified
affirmation of this text. Thus, in order to be saved, one must be baptized (born of
water) and receive the Holy Spirit (born of the Spirit). Christ joined these
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87. entities in this passage; and what God hath joined, let no man put asunder! The
opinions of great scholars might be multiplied in support of this interpretation of
the text; and, for those who might be influenced by such opinions, reference is
made to the Handbook on Baptism,[7] in which fifty of the most notable scholars
of the last 200 years are quoted. Only one other will be cited here, namely, Phillip
Schaff (1819-1893), Professor of Church History, Union Theological Seminary,
New York, President of the American Company of the New Testament Revisers,
and one of the greatest Christian scholars of all time. He said:
In view of the facts that John baptized, that Christ himself was baptized, that his
disciples baptized in his name (John 4:2), it seems impossible to disconnect water
in John 3:5, from baptism. Calvin's interpretation arose from doctrinal
opposition to the Roman Catholic over-valuation of the sacrament, which must
be guarded against in another way.[8]
Most of the bitterest denunciations against what Jesus taught here are actually
directed against a straw man called "baptismal regeneration," in which it is
continually affirmed that water cannot save anyone; but, of course, no one
supposes that it can. No efficacy was ever attributed to the water, even by the
staunchest defenders of what Jesus here clearly made a precondition of
salvation. Fulminations against baptismal regeneration might have been relevant
in Calvin's day, when that scholar attacked the Medieval superstition that a few
drops of water sprinkled religiously upon a dead infant could save a soul; but
those arguments by Calvin are not relevant arguments against Christ's promise
that "He that believeth and is baptized shall be saved" (Mark 16:16). And that
promise is as good a commentary on John 3:5 as any other (yes, better than any
other) that might be brought forward to explain this disputed passage. The
importance of the questions raised around the sacred words of Jesus in this place
requires that further attention be directed to their study. See "Regarding the
New Birth" below.
REGARDING THE NEW BIRTH
The new birth "of water and of the Spirit" is one birth, not two, despite there
being two elements in it. One of these elements "born of water," is water
baptism, that being the element of the new birth for which man himself is
responsible for the doing of it. Thus, Saul of Tarsus was commanded, "Get
thyself baptized" (Acts 22:16).[9] The other element of the new birth, "born of
the Spirit," is the reception of the Holy Spirit of promise, which is an earnest of
our inheritance (Ephesians 1:13,14). Contrasting with what is done by man, this
endowing with the Holy Spirit is what is done by God. The great heresy
regarding this one birth is the doctrine that people may omit their part, not being
baptized, but that God will go ahead, despite that, and endow the believer with
the Holy Spirit anyway! John 3:5 teaches that both elements are absolutely
necessary in the new birth.
Born of water is a reference to the ceremony of baptism; but there is no magic in
water, nor does the ceremony itself contribute anything to sanctification, as often
alleged. Millions of faithful Christians can testify that submission to the
commandment of baptism did not automatically give them a new nature, the new
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88. nature coming through a growth process in consequence of the endowment of the
Spirit. Care should be taken to distinguish between "baptism" as a reference to
the immersion ceremony, and "baptism" meaning the new birth of which the
ceremony is an element. Jesus himself used the word in this latter sense in Mark
16:16.
But if the actual ceremony does not change the nature of the convert, what does
it do? (1) It is the last of the preconditions of salvation to be fulfilled by the
sinner, the others being: believing, repenting, and confessing Christ; and upon
compliance with all of them by the sinner, God forgives all previous sin of the
sinner and confers upon him a state of absolute innocence. The fulfilling of the
preconditions by the sinner does not merit or earn God's forgiveness, nor
provide any class of works that could place God under any obligation other than
his own gracious and merciful promise. However, such is the importance of this
ceremonial element in the new birth, that it may be dogmatically affirmed that in
the history of Christianity there has never been an exception to the proposition
that every true believer who repented and was baptized was then and there
forgiven of all past sin and endowed with a status of absolute innocence in God's
sight. This is accomplished not by the ceremony but by God WHEN the
ceremony is obeyed, and not otherwise. This is clear from "Arise and be baptized
and wash away thy sins, calling upon the name of the Lord" (Acts 22:16).
(2) In the second instance, there is achieved in the penitent a clear conscience
upon the event of his submission to the ceremony, as affirmed by the apostle
Peter (1 Peter 3:1). See my Commentary on Hebrews, Hebrews 9:13,14. There is
no way that any man on earth can have a clear conscience without submitting to
baptism. That is why even the churches that deny the necessity of baptism have
not dispensed with it altogether. Their consciences will not allow it, despite the
fact that their doctrine, if heeded, would demand it. The universal rejoicing that
attends submission to the ordinance was in New Testament times (Acts 8:39;
16:34, etc.), as now, the certain evidence of a clear conscience.
(3) The ceremony of immersion called baptism is the God-ordained rite of
initiation into Jesus Christ; and that status of being the appointed device by
which God inducts the penitent into corporate union with the Son of God, that is,
into his kingdom, church, or spiritual body - that status uniquely belongs to the
baptismal ceremony. As Vine noted, "Baptizing into the Name (Matthew 28:19)
would indicate that the baptized person was closely bound to, or became the
property of, the one into whose Name he was baptized."[10] Three times the New
Testament declares that people are baptized "into Christ," or into his "body"
(Galatians 3:26,27; Romans 6:3-5; 1 Corinthians 12:13). See article, "Jesus
Christ Incorporated," my Commentary on Romans, p. 123. It is encouraging to
note that present-day scholarship is taking a further look at the importance of
the baptismal ceremony. Thus, Beasley-Murray recently assented to the key
thesis maintained here, namely, that "Baptism is the occasion when the Spirit
brings to new life him that believes in the Son of Man!"[11] This is true; and if,
through failure to obey the Lord in baptism the OCCASION never comes, then
neither will the new life.
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89. (4) Thus it is clear that the baptismal ceremony is retrospective as regards the
past sins of the believer, being the pivot in which he is forever separated from
them all and endowed with a new status of innocence. Earned? A million times,
No! The new status is a gracious gift of God to the unworthy sinner who
penitently took God at his word and obeyed the gospel, the baptized believer
being added, not by men, but by God, to the kingdom or church of Jesus Christ
(Acts 2:47).
(5) But that is not all. The new baptized convert, having a clear conscience, and
being forgiven of all past sins, and having been added to the spiritual body of
Christ, RECEIVES THE HOLY SPIRIT, not to make him a member of Christ
(his baptism did that), but because he is a member (Galatians 4:6). This is the
second element in the new birth. But, is not this latter thing all that matters? In a
sense, perhaps, it is; but this all-important thing is connected with the ceremonial
element (baptism) and made a contingent of it, a consequence FOLLOWING
Christian baptism. That is why both are required, both are essential and that
they are not separate births but one new birth. The apostles honored this
requirement of both elements before there can be a new birth. On Pentecost,
Peter said:
Repent and be baptized every one of you in the name of Jesus Christ unto the
remission of your sins; and ye shall receive the gift of the Holy Spirit (Acts 2:38).
Thus, in that passage, the baptism of penitent believers is made to be a prior
condition of receiving the remission of sins and the indwelling of the Holy Spirit;
and in this also appears why the Holy Spirit is called the "Holy Spirit of
promise" (Ephesians 1:13).
It will be noted from the discussion above that most of what is said relates to
induction into Christ's kingdom, the receiving of forgiveness of past sins, the
receiving of a clear conscience, and the receiving of the Holy Spirit - all of these
things upon the occasion of baptism and contingent upon obedience to that
ceremony - and all of which achievements are accomplished by God and not by
the ceremony. What does the ceremony do? It demonstrates and proves that the
faith of the believer is of a sufficient degree to save him; it is the sinner's
acceptance of Jesus' promise of Mark 16:16; it is therefore his "accepting
Christ" by accepting his promise. Those who speak of accepting Christ as if it
were some kind of a subjective response are absolutely wrong. Baptism is a
renunciation of self in permitting the whole person to be buried under water as a
pledge that self shall no longer rule in the life of the convert; it is the successful
passing of God's ordained test of faith to determine if faith is sufficient to save;
and, as such, it corresponds exactly with Abraham's offering of Isaac upon the
altar, whereupon God said, "For now I know that thou fearest God, seeing thou
hast not withheld thy son" (Genesis 22:12). In that God said, "Now I know," it is
equivalent to saying that until that time he did not know (such language is
accommodative and anthropomorphic, of course). God did not justify Abraham
until he offered Isaac (James 2:21); and, if God did not justify Abraham until he
had passed such a test as offering Isaac, how could it ever be imagined that God
will justify just any stinking sinner who believes, and purely upon the sinner's
assertion of it? Never! Baptism, the water ceremony itself, is the terminator that
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90. separates between the saved and the lost; and as long as the faith of any person is
insufficient to prompt his obedience to God's universal commandment of
baptism, there is no way that such a faith could save. That is why Jesus said, "He
that believeth and is baptized shall be saved" (Mark 16:16), and, in regard to the
quibble which says, "Well, Jesus did not say, `He that is not baptized shall be
condemned,'" the answer that thunders from the New Testament is that the
meaning is exactly the same as if he had said that!
Now, whereas the operation of the ceremony of baptism itself is retrospective
regarding past sins, the second element of the new birth, the reception of the
Holy Spirit, is prospective and looks to the perfection of the believer in Christ. It
is this progressive work of the Holy Spirit that leads to a greater and greater
degree of sanctification in the heart of the saved. For more on sanctification see
my Commentary on Romans, Romans 6:22.
When a person is truly baptized (and only believing, penitent, confessing persons
can be TRULY baptized), as Christ commanded, God sends the Holy Spirit into
his heart (the second element of the new birth); and, when viewed in connection
with this divine fulfillment of the promise of the Holy Spirit, baptism is the new
birth; but it is not a birth of water only, but a birth of "water and of the Spirit"
as Jesus said. On the other hand, when baptism is thought of as the water
ceremony only, it is only part of the new birth, nevertheless a vital and necessary
part of it. It is proper to use baptism as a synecdoche for the new birth in its
entirety; and thus Jesus himself used it in Mark 16:16.
[5] John Boys, An Exposition of the Dominical Epistles and Gospels (London,
1938); quoted from Handbook on Baptism (Nashville: Gospel Advocate
Company, 1950), p. 322.
[6] Handbook on Baptism, Nashville: Gospel Advocate Company, 1950), p. 320.
[7] Ibid.
[8] Ibid., p. 334.
[9] W. E. Vine, An Expository Dictionary of New Testament Words (Old
Tappan, New Jersey: Fleming H. Revell Company, 1962), p. 97.
[10] Ibid.
[11] G. R. Beasley-Murray, Baptism in the New Testament (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 1973), p. 278.
LIGHTFOOT, "5. Jesus answered, Verily, verily, I say unto thee, Except a man
be born of water and of the Spirit, he cannot enter into the kingdom of God.
[Except a man be born of water and of the Spirit.] He tells him, that the Jew
himself cannot be admitted into the kingdom of the Messiah unless he first strip
himself of his Judaism by baptism, and then put off his carnal and put on a
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91. spiritual state. That by water here is meant baptism, I make no doubt: nor do I
much less question but our Saviour goes on from thence to the second article of
the evangelical doctrine. And as he had taught that towards the participation of
the benefits to be had by the Messiah, it is of little or of no value for a man to be
born of the seed of Abraham, or to be originally an Israelite, unless he was also
born from above.
GREAT TEXTS OF THE BIBLE, "A New Beginning
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water
and the Spirit, he cannot enter into the kingdom of God.—Joh_3:5.
1. It is impossible for any one to read or hear these words without remembering
what solemn words they have been to multitudes of our fellow-men. There are
hardly any words that Christ ever spoke which have more fascinated and held
the hearts of earnest men.
In a letter from Whitefield to Benjamin Franklin, dated 1752, occur these words:
“As I find you growing more and more famous in the learned world I would
recommend to your diligent and unprejudiced study the mystery of the new
birth. It is a most important study, and, when mastered, will richly answer all
your pains. I bid you, my friend, remember that One at whose bar we shall both
presently appear hath solemnly declared that without it we shall in no wise see
His Kingdom.”
2. Born again! The new birth! Oh, these old words which so many souls have
puzzled over and could not understand, and yet have been fascinated by so that
they could not let them go! In silent chambers souls have agonized and
wondered, “What is it to be born again?” In silent chambers souls, conscious of a
richer and fuller life, have dreamed and questioned timidly: “Is it possible, then,
that this is the new birth? Have we come any nearer to an answer to it all to-day?
Have we passed from the shallow life to the profound, from the unspiritual to the
spiritual, from the first life to the second?”1 [Note: Phillips Brooks, Seeking Life,
208.]
How was it that he, who in 1727 could not move a village, after 1739 could shake
three kingdoms? How did it come to pass that the teacher who was driven out of
a little colony as a mere human irritant became the teacher, the comforter, the
trusted leader of whole generations? The explanation certainly does not lie in
any personal gifts of body or brain Wesley possessed. These were exactly the
same at both stages of his career. Wesley at Wroote was twenty-five years of age.
He had then the scholar’s brain, the zealot’s fire, the orator’s tongue; and he
failed—failed consciously and completely. “I preached much,” is his own record,
“but saw no fruits of my labour.” Wesley, again, in Charleston, was thirty-two
years of age. At no stage of his life did he show a higher passion of zeal, or more
methodical and resolute industry; a self-sacrifice so nearly heroic in temper. And
yet he failed! But something came into his life by the gate of his conversion,
something he never lost, something which transfigured his career. It was a
strange gift of power—power that used Wesley’s natural gifts—his tough body,
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92. his keen intellect, his resolute will—as instruments, but which was more than
these. Who looks on Wesley’s life as a whole, and sees on one side of a particular
date doubt, weakness, and defeat, and on the other side certainty, gladness, and
matchless power, cannot doubt that the secret of Wesley’s career lies in the
spiritual realm. Wesley’s story is simply one embodied, historic, and
overwhelming demonstration of the truth of what is called the Evangelical
reading of Christianity.1 [Note: W. H. Fitchett Wesleu and his Century 281.]
3. Many are perplexed, as Nicodemus was. They understand religion on its
educational and tangible side; but the doctrine of regeneration, of conversion,
perplexes and offends them. They will consent to the faith of Christ, to the
Church of Christ, excepting this one doctrine, which is of its very essence. Yet
what of the fact? Only as our interior eyes are enlightened can we see the
Kingdom of God; only as our mind, affections, conscience, and will are raised
and energized by the Holy Spirit can we enter into that Kingdom and share its
righteousness and blessedness. Such is the teaching of the Master, and tens of
thousands in all generations testify to the truth of His teaching. They are
conscious that they have experienced this very change; they know it as a fact, the
most glorious fact of their history. They have been transformed in the spirit of
their mind; they henceforth walk in newness of life. These witnesses will vary
much as to what brought it all about, as to their recognition of the time and place
of awakening, and many features of the experiences through which they passed;
but concerning the substantial fact itself, that the Spirit of God has imparted to
them a higher life, given them a clean heart, and renewed within them a right
spirit, they bear testimony to it as the most indubitable and blessed fact of their
life. Let there be no mistake about it; that penitent men are turned from
darkness to light, and from the power of Satan unto God, is one of the best
authenticated facts in the history of the race.
There are a great many things that I cannot explain and cannot reason out, and
yet that I believe. I heard a commercial traveller say that he had heard that the
ministry and religion of Jesus Christ were matters of revelation and not of
investigation. “When it pleased God to reveal his Son in me,” says St. Paul (Gal_
1:15-16). There was a party of young men together, going up the country; and on
their journey they made up their minds not to believe anything they could not
reason out. An old man heard them, and presently he said, “I heard you say you
would not believe anything you could not reason out.” “Yes,” they said, “that is
so.” “Well,” he said, “coming down on the train to-day, I noticed some geese,
some sheep, some swine, and some cattle, all eating grass. Can you tell me by
what process that same grass was turned into hair, feathers, bristles, and wool?
Do you believe it is a fact?” “Oh yes,” they said, “we cannot help believing that,
though we fail to understand it.” “Well,” said the old man, “I cannot help
believing in Jesus Christ. And I cannot help believing in the regeneration of man,
when I see men who have been reclaimed, when I see men who have been
reformed.”1 [Note: D. L. Moody, The Way to God, 45.]
4. Let us remember the occasion upon which the words were spoken. Our Lord
at the very beginning of His ministry exercised His vital powers to heal those
who were sick with all manner of diseases; and this He did in order to manifest
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93. His sympathy with human suffering, to win confidence for Himself and His
message, to illustrate the operations of grace in renewing the life and vigour of
the soul, and to reveal in living form, by prophecy, the coming time when the
former things shall have passed away, and no one shall ever again know pain,
and cry out, “I am sick!”
His works of healing not only touched the people but moved thoughtful men very
deeply. One of them, a member of the Great Council, came to Him for more
light. He came alone, secretly, in the night. He was no coward. He was not yet
convinced, not yet ready to commit himself. He had much to sacrifice should he
become a disciple of this young Rabbi. Not until he could be sure that he had
more to gain than to lose would he be able to decide. At last, when all had
forsaken Him and fled, it was this unknown follower of Jesus who was ready to
perform the sacred rites of burial.
His words, as he first spoke, were these: “Rabbi, we know that thou art a teacher
come from God; for no man can do these signs which thou doest, except God be
with him.” Jesus immediately replied, not to these words, but to the inmost
thought of the man, which had moved him to seek His presence and turn a
listening ear to His teachings: “Except a man be born anew, he cannot so much
as perceive the kingdom of God.” Nicodemus confessed that he could not
understand, and then strove to draw the Master out: “Surely one cannot return
to the single, throbbing cell of life, and grow, and be born anew? Thou dost not
speak words that have their ordinary meanings; what, then, dost Thou mean by
the use of them?” Then Jesus explained: “That which is born of the flesh is flesh;
and that which is born of the Spirit is spirit.” By the word “flesh” Jesus
evidently meant our nature as it comes into the world by the first birth, therefore
what the Apostle calls the “natural”; for He sets the flesh over against the spirit
as the Apostle sets the natural over against the spiritual. A man, therefore, who
comes into the world in the fulness of human nature, made in the image of God,
and after His likeness, must pass through a change which is really a birth anew.
And this is but the quickening life, the inspiring breath of the Divine Spirit,
which, confluent with his own spirit, gives him life abundantly. The growth and
progress of man, then, made in God’s image and after His likeness, into His full,
complete, glorious, blessed likeness, involves a transition which may be called a
birth anew.
Now one thing that strikes us about Christ’s conversation with Nicodemus is its
representative character. The situation is always recurring wherever the call to
higher truth comes face to face with mere traditional teaching or hereditary
precept. Nicodemus is always with us in one shape or another. He is the
embodiment of religious conventionalism and social respectability. He is always
ready with his rationalistic efforts at solving spiritual mysteries; he is always
trying to reduce the mysterious to the common-place. He has his dwelling among
current traditions and rules and interpretations, and he will not look beyond
them. How can a man be born again except by recurrence to some improbable
natural method? And Christ’s answer is always the same: You must be born
again—not in the lower world, but into a higher world; you must be born again,
the Spirit must touch your spirit, and you must leave rule and tradition and
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94. interpretations behind you. Morally you must be born again into the Kingdom of
the Father, where God is loved and trusted and dealt with at first hand and
communed with.
Speaking of the writer of the “Eikon Basilike,” Carlyle said that he was the most
portentously self-righteous mortal ever extant in this planet; that seemed to say
to the Almighty, in place of asking for His grace and mercy, “Oh, Lord, I have
attained to such a pitch of heavenly perfection that I fear it is not even in Thy
power to make me any better than I am; but if at the time Thou shouldst find an
opportunity for adding a little finish and perfectness to my many excellences I
should feel obliged to Thee.”1 [Note: Mrs. Brookfield and Her Circle, ii. 436.]
5. In religious circles in Jerusalem there was nothing being talked of but the
Kingdom of God which John the Baptist had declared to be at hand. And when
Jesus told Nicodemus that in order to enter this Kingdom he must be born again,
He told him just what John had been telling the whole people. John had assured
them that, though the King was in their midst, they must not suppose they were
already within His Kingdom by being the children of Abraham. He
excommunicated the whole nation, and taught them that it was something
different from natural birth that gave admission to God’s Kingdom. And just as
they had compelled Gentiles to be baptized, and to submit to other arrangements
when they wished to partake of Jewish privileges, so John compelled them to be
baptized. The Gentile who wished to become a Jew had to be symbolically born
again. He had to be baptized, going down under the cleansing waters, washing
away his old and defiled life, being buried by baptism, disappearing from men’s
sight as a Gentile, and rising from the water as a new man. He was thus born of
water, and this time born, not a Gentile, but a Jew. As the Gentile had to be
naturalized and born again that he might rank as a child of Abraham, and enjoy
the external privileges of the Jew, so must the Jew himself be born again if he is
to rank as a child of God and to belong to the Kingdom of God. He must submit
to the double baptism of water and of the Spirit—of water for the pardon and
cleansing of past sin and defilement, of the Spirit for the inspiration of a new and
holy life.
The Jewish doctors, it is said, not uncommonly described the Gentile as one who
became a little child, who began his life anew, when he was received by baptism
into the privileges of their outer court. If so, Nicodemus must have been familiar
with the expression; but it must have been to him, and to most who availed
themselves of it, a mere figure of rhetoric—one of those counters which pass
among religious people, which have a certain value at first, but which become at
length so depreciated that they serve no purpose but to impose on those who take
and those who give them. However little Nicodemus might know of Jesus, he did
know that He was not resorting to figures of rhetoric—that if He spoke of a
birth, He meant a birth; and he must have perceived that what He said did not
apply to sinners of the Gentiles, but to him, the religious ruler of the Jews. It
was, therefore, a good and healthy sign, a proof of the power of the new Teacher,
that he forgot the conventionalisms of the Sanhedrim, and spoke out coarsely
and naturally, as a peasant might have done. Our Lord, surely, passed this
judgment upon him; for, instead of rebuking him for his question, He meets it in
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95. the most direct manner possible: “Jesus answered, Verily, verily, I say unto thee,
Except a man be born of water and the Spirit, he cannot enter into the kingdom
of God.” The object of Nicodemus in coming to ask Him about His kingdom is
still kept prominently forward; but there is a noticeable change in our Lord’s
words. He had spoken of seeing the Kingdom of God; He now speaks of entering
into it. Each expression may, unquestionably does, involve the other; still they
are distinct. To see a kingdom is to have an apprehension of its reality and of its
nature; to enter into a kingdom is to become a subject of it.1 [Note: F. D.
Maurice, The Gospel of John, 90.]
6. Our Lord speaks of the second birth as completed by two agencies, water and
the Spirit. To make the one of these merely the symbol of the other is to miss His
meaning. The Baptist baptized with water for the remission of sins, but he was
always careful to disclaim power to baptize with the Holy Ghost. His baptism
with water was of course symbolical; that is to say, the water itself exercised no
spiritual influence, but merely represented to the eye what was invisibly done in
the heart. But that which it symbolized was not the life-giving influence of the
Holy Spirit, but the washing away of sin from the soul. Assurance of pardon
John was empowered to give. Those who humbly submitted to his baptism with
confession of their sins went from it forgiven and cleansed. But more than that
was needed to make them new men—and yet, more he could not give. For that
which would fill them with new life they must go to a Greater than he, who alone
could bestow the Holy Ghost.
These, then, are the two great incidents of the second birth—the pardon of sin,
which is preparatory, and which cuts our connection with the past; the
communication of life by the Spirit of God, which fits us for the future. Both of
these are represented by Christian baptism because in Christ we have both; but
those who were baptized by John’s baptism were only prepared for receiving
Christ’s Spirit by receiving the forgiveness of their sins.
This passage brings out the deep truth of which Baptism was afterwards made
an outward and visible exponent. Here we are shown the need of an external
acceptance of promise and position, and of these being sealed on us, and still
further the need of the Spirit dwelling in our hearts to make this outward
confession a reality, and give us power for practising it. And so, be it ever
remembered, the mere form of baptism, unless the Holy Spirit be actually in the
heart, can avail nothing. It is but, as it were, a husk, and can be no more, but the
gift of the Holy Spirit is open to all; and as we read this passage, and are perhaps
for the moment tempted to think it excludes some, or even ourselves, from the
Kingdom, we should put beside it that other glorious passage of promise: “If ye
then, being evil, know how to give good gifts unto your children, how much more
shall your heavenly Father give the Holy Spirit to them that ask him?” (Luk_
11:13).1 [Note: J. H. Rogers, The “Verily, Verilys” of Christ, 28.]
Imagine not infants, but crowds of grown-up persons already changed in heart
and feelings; their “life hidden with Christ in God,” losing their personal
consciousness in the laver of regeneration; rising again from its depths into the
light of heaven, in communion with God and nature; met as they rose from the
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96. bath with the white raiment, which is “the righteousness of the saints,” and ever
after looking back on that moment as the instant of their new birth, of the
putting off of the old man, and the putting on of Christ. Baptism was to them the
figure of death, burial, and resurrection all in one, the most apt expression of the
greatest change that can pass upon man, like the sudden change into another life
when we leave the body.1 [Note: B. Jowett, The Epistles of St. Paul, i. 291.]
7. We now see what our Lord demanded of Nicodemus. It was that he should
enter into an entirely new relationship to God. There were two classes of people,
“the righteous” and “the sinners.” The difference between them was due to their
attitude to the Law. The righteous “knew” the Law, and so counted themselves
right with God; the sinners did not “know” it; and the judgment which the
righteous pronounced on them was, “This people who knoweth not the law are
cursed.”
Now when Nicodemus came to Jesus, instead of being confirmed in his
righteousness, or perhaps told what omissions he had to make good in order that
his obedience to the Law might be perfect, he was informed that the whole
framework of his life was wrong. His relation had been to the Law, not to the
Person of God. He had obeyed God as a servant; he had not loved Him as a son.
The whole structure of righteousness which he had built up laboriously, by rigid
observance of the precepts of the Law, had therefore to be taken down. He had
to begin at the beginning again; or, to use the inimitable figure of our Lord, he
had to be “born anew.”
The New Birth, then, is the entrance on a new attitude towards God, the attitude
of a loving son to a Father instead of that of an obedient servant to a lawgiver.
This new attitude is entered upon by repentance on the part of the sinner
(however “righteous” the sinner may have thought himself to be), and the gift of
the Spirit on God’s part. It thus involves three things—first and chiefly a new
attitude to God; next, and as belonging to that, a new attitude to the past, or
Repentance; and, last, a new attitude to the future, or Spiritual Life.
I doubt if there is a doctrine of Jesus which modern men so thoroughly disbelieve
as that which staggered Nicodemus nineteen centuries ago. I know just how men
roast it over the slow fires of their sarcasm. I have watched them score it with the
keenest infidel blades. I have seen it pilloried and hung in effigy before an
admiring crowd. To all of which there is just this to say—and I believe it can be
substantiated with vital truth—that of all the Master’s doctrines none is more
self-evident and philosophical than this. There was nothing in it to bewilder
Nicodemus or any man of us. Jesus touched the bedrock of common-sense when
He insisted that there is no way into His Kingdom except through “a second
birth.”1 [Note: G. C. Peck, Ringing Questions, 161.]
I
A New Attitude to God
1. To be “born again” means to get back to our childhood. Who has not cried,
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97. “Oh, that I were a child again! If only I could start life over again, free from all
the errors and disasters, free from all the stains and soils of the past!” We may,
we can. We can get back to childhood again. For Naaman there was the river
that washed away the leprosy of the flesh; for us “there is a fountain opened in
the house of David for sin and uncleanness,” where the soul may be washed
clean. To get back to childhood, to get the weight of sin removed, to start anew—
Jesus says we can. Science tells us that all that is wanted to create a new star is a
start. There are the vast floating nebulae. If they will only cohere at some little
point, then the globe will begin to form, and presently you will have a star. All
that we want is the point of contact, the cohering point; then the new life will
begin to stir in us, and the new soul begin to grow into the starry image of Christ.
2. When a child is born in common life it is born into a sonship; it becomes at
once a member of the family; and there and then, before it has done a thing to
merit it, the little child has a right to its father’s and mother’s love. It is exactly
the same with the new birth of the child of God. Every person born of the Spirit
is born into a sonship, and is received at once as a beloved child into the family of
God. This is what St. John teaches us (Joh_1:12): “As many as received him, to
them gave he power to become the sons of God, even to them that believe on his
name”; and what St. Paul teaches (Gal_4:4-5): “When the fulness of the time was
come, God sent forth his Son, made of a woman, made under the law, to redeem
them that were under the law, that we might receive the adoption of sons.”
3. Now this new attitude to God, which is here called a new birth, is necessary—
“Ye must be born again.” It is necessary for the acknowledged sinner, since his
attitude is openly and admittedly wrong. But it is necessary also for every person
whose highest aim in life has been to do his duty. He must be born anew as a son
and begin to live a life of love to God as his Father. The Kingdom of God, as far
as man is concerned, is a state in which we are in our right relation to Him. All
irrational creatures obey God and do His will: the sun runs his course with an
exactness and punctuality we cannot rival; the grace and strength of many of the
lower animals, their marvellous instincts and aptitudes, are so superior to
anything in ourselves that we cannot even comprehend them. But what we have
as our speciality is to render to God a willing service; to understand His
purposes and enter sympathetically into them. The lower creatures obey a law
impressed upon their nature; they cannot sin; their performance of God’s will is
a tribute to the power which made them so skilfully, but it lacks all conscious
recognition of His worthiness to be served and all knowledge of His object in
creation. It is God serving Himself: He made them so, and therefore they do His
will. So it is with men who merely obey their nature: they may do kindly, noble,
heroic actions, but they lack all reference to God; and, however excellent these
actions are, they give no guarantee that the men who do them would sympathize
with God in all things, and do His will gladly.
“In the evening I got into a very interesting conversation with Macleod, the
blacksmith of the Pioneer. He is a Scot from Campsie, has a true west country
twang, and, like most of our countrymen, is far better informed on many
subjects of the highest importance than nine-tenths of those among whom he
lives. I found him to be a Christian, and the manner of his calling was one of the
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98. most singular that has ever been heard of. He was for some time resting on a
righteousness of his own, trusting to a moral life and his general goodness, but
frequently with misgivings as to the security of his foundations. At times he fel t
that the sand on which he was resting was moving. When at Johanna on board
the Lynx, he was sent along with a party to assist the Enchantress, which had got
ashore. In the subsequent destruction of the vessel there was much confusion.
Kicking about the deck, he found some of Spurgeon’s sermons. In reading a few
sentences casually where the book opened, he met the expression: ‘You need not
carry your coals to Newcastle,’ i.e. you need not bring your righteousness to the
righteousness of Christ. He saw his mistake, and shortly afterwards found peace
and rest on the true foundation.” This blacksmith had made the very discovery
that was made by Saul of Tarsus, Luther, Wesley, and Dr. Chalmers.1 [Note:
Stewart of Lovedale, 67.]
(1) This new attitude is not required, of course, of such as are already subjects of
the change; and many are so even from their earliest years, having grown up into
Christ by the preventing or anticipating grace of their nurture in the Lord, so
that they can recollect no time when Christ was not their love, and the currents
of their inclination did not run toward His word and His cause. The case,
however, of such is no real exception; and, besides this, there is even no
semblance of exception. Intelligence, in fact, is not more necessary to our proper
humanity than the second birth of this humanity to its salvation.
The first years of our existence are simply animal; then the life of a young man is
not that of mere instinct, it is a life of passion, with mighty indignations, strong
aversions. And then passing on through life we sometimes see a person in whom
these things are merged; the instincts are there only for the support of existence;
the passions are so ruled that they have become gentleness, and meekness, and
love. Between these two extremes there must have been a middle point, when the
life of sense, appetite, and passion, which had ruled, ceased to rule, and was
ruled over by the life of the spirit; that moment, whether it be long or short,
whether it come like the rushing mighty wind, or as the slow, gentle zephyr of the
spring—whenever that moment was, then was the moment of spiritual
regeneration.
My conversion to the Lord Jesus might, with propriety, be compared to a mother
rousing an infant with a kiss—a simile answering exactly to my experience in
recalling it. Nor can I look back to that blessed epoch in my life without
magnifying His tender loving-kindness who spared me the doubts, terrors, and
perplexities through which so many souls have passed ere they tasted “joy and
peace in believing.”1 [Note: The Life, Labours, and Writings of Cæsar Malan,
37.]
There is no outwardly marked act of religious decision in Rainy’s youth, except
that he was admitted as a communicant in the year 1842 in connection with St.
John’s congregation, the minister of which at the time was the Rev. Dr. Thomas
Brown. He was a notably regular attendant at public worship. But we have
merely these outward facts. No one now survives who could give any report of
his religious impressions at this period and he has himself left no indication of
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99. them. I venture, however, to recall in this connection a remark he once made to
me to the effect that Tolstoi’s way of stating the Christian life lacked something
of saneness and even his way of exposing sinful life something of wholesomeness,
probably because his conversion unfortunately had had to be so violent a
reaction. Robert Rainy’s decisive religious experience, it may be safely said (if
one may so far presume as to characterize it), was not so much a reaction as a
realization—that equally genuine and equally evangelical type of conversion
(though the word conversion seems inappropriate to describe it) which consists
in the love and grace of God in Jesus Christ becoming, and that perhaps not at
any special time but with the natural development of mind and heart and will,
something personal and something vital. A Christian life thus originated is at
once supernatural and normal. It is the Christian life of one who not only has
been converted but has been converted and become as a little child, with a child’s
natural trust in its father, a child’s sheer happiness in goodness, a child’s instinct
of recoil from the impure. This was the note of Principal Rainy’s religion to the
end, and it seems to have been so from the beginning.2 [Note: P. C. Simpson, The
Life of Principal Rainy, i. 25.]
(2) One reason why the new attitude must be entered on by everybody is that it is
the entrance into a new order of being. It is the passage from the natural to the
spiritual. That fact gives the figure of the “new birth” peculiar appropriateness,
though the figure must not be urged too far, or treated literally. The passage
from the natural to the spiritual is beyond a man’s own effort; it is accomplished
by co-operation with the Spirit of God.
In this world we find a number of creatures which have what is known as animal
life. They can work, and feel, and, in a fashion, think. They have wills, and
certain dispositions, and distinctive characteristics. Every creature that has
animal life has a certain nature according to its kind, and determined by its
parentage; and this nature which the animal receives from its parents determines
from the first the capabilities and sphere of the animal’s life. The mole cannot
soar in the face of the sun like the eagle; neither can the bird that comes out of
the eagle’s egg burrow like the mole. No training can possibly make the tortoise
as swift as the antelope, or the antelope as strong as the lion. If a mole began to
fly and enjoy the sunlight it must be counted a new kind of creature, and no
longer a mole. The very fact of its passing certain limitations shows that another
nature has somehow been infused into it. Beyond its own nature no animal can
act. You might as well attempt to give the eagle the appearance of the serpent as
try to teach it to crawl. Each kind of animal is by its birth endowed with its own
nature, fitting it to do certain things, and making other things impossible. So is it
with us: we are born with certain faculties and endowments, with a certain
nature; and just as all animals, without receiving any new, individual,
supernatural help from God, can act according to their nature, so can we. We,
being human, have a high and richly-endowed animal nature, a nature that leads
us not only to eat, drink, sleep, and fight like the lower animals, but also to think
and to love, and which, by culture and education, can enjoy a much richer and
wider life than the lower creatures. Men need not be in the Kingdom of God in
order to do much that is admirable, noble, lovely, because their nature as
animals fits them for that. If we were to exist at all as a race of animals superior
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100. to all others, then all this is just what must be found in us. Irrespective of any
kingdom of God at all, irrespective of any knowledge of God or reference to Him,
we have a life in this world, and a nature fitting us for it. And it is this we have
by our natural birth, a place among our kind, an animal life. The first man, from
whom we all descend, was, as St. Paul profoundly says, “a living soul,” that is to
say, an animal, a living human being; but he had not “a quickening spirit,” could
not give to his children spiritual life and make them children of God.
It is not any doctrine of development or self-culture, no scheme of ethical
practice or social reorganization; but it is a salvation—a power moving on fallen
humanity from above its level to regenerate, and so to save. The whole fabric is
absurd, therefore, unless there was something to be done in man, and for him,
that required a supernatural intervention. We can see, too, at a glance, that the
style of the transaction is supernatural from the incarnate appearing onward.
Were it otherwise—were Christianity a merely natural and earthly product—
then it were only a fungus growing out of the world, and, with all its high
pretensions, could have nothing more to do for the world than any other fungus
for the heap on which it grows. The very name, Jesus, is a false pretence unless
He has something to do for the race which the race cannot do for itself—
something regenerative and new-creative—something fitly called a salvation.1
[Note: H. Bushnell, The New Life, 60.]
The difference between the two positions is radical. Translating from the
language of Science into that of Religion, the theory of Spontaneous Generation
is simply that a man may become gradually better and better until in course of
the process he reaches that quality of religious nature known as Spiritual Life.
This Life is not something added ab extra to the natural man; it is the normal
and appropriate development of the natural man. Biogenesis opposes to this the
whole doctrine of Regeneration. The Spiritual Life is the gift of the Living Spirit.
The spiritual man is no mere development of the natural man. He is a New
Creation born from above. As well expect a hay infusion to become gradually
more and more living, until in course of the process it reached Vitality, as expect
a man by becoming better and better to attain the Eternal Life.2 [Note: H.
Drummond, Natural Law in the Spiritual World, 65.]
Truly there is only one way of being born again, regeneration by the power of
the Spirit of God, the new heart; but there are many ways of conversion, of
outwardly turning to the Lord, of taking the actual first step that shows on
whose side we are. Regeneration is the sole work of the Holy Spirit in the human
heart and soul, and is in every case one and the same. Conversion, on the other
hand, bringing into play the action also of the human will, is never absolutely the
same perhaps in even two souls—as like and yet as different as are the faces of
men.3 [Note: John G. Paton, ii. 217.]
II
A New Attitude to the Past
The new attitude to God involves a new attitude to the past life. The “sinner”
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101. repents of his sin and turns to God in Christ; the “righteous” man passes from
outward obedience to inward love, with a sense of his sinfulness as keen as that
of any acknowledged sinner.
When men talk of the abolition of conversion and of the imitation of Jesus
Christ, they forget that there is a past which must be atoned for. Look at it this
way. Supposing I have run up an account with a tradesman, and I owe him quite
a large sum of money. I call at his place of business and I tell him that in future
all my transactions with him will be on a strictly cash basis, that I will pay for
everything as I order or receive it. I say nothing about the money which I owe
him, but I point out that as I intend to pay cash in future we start all square! Do
you think you could find a tradesman willing to agree to this? No. “What about
the money you already owe?” he would ask. “Payment of cash in the future will
never wipe out the debt of the past, and not until that is cleared off can we start
square.”1 [Note: A Father’s Letters to his Son, 128.]
1. We can verify our Lord’s assertion by honestly searching the depths of our
own hearts, and looking at ourselves in the light of God. Think what is meant
when we say, “God is light and in him is no darkness at all.” Think of that
absolute purity, that, to us, awful aversion from all that is evil, from all that is
sinful. Think of what sort of men they must be who can see the Lord. Are we fit
to pass that threshold? Are we fit to gaze into that Face? Is it possible that we
should have fellowship with Him? If we rightly meditate upon two facts, the
holiness of God and our own characters, we shall feel that Jesus Christ has truly
stated the case when He says, “Ye must be born again.” Unless we can get
ourselves radically changed, there is no Heaven for us; there is no fellowship
with God for us. We must stand before Him, and feel that a great gulf is fixed
between us and Him.
Self-dissatisfaction is with most of us our one necessity. Do you remember
Browning’s verses on the pictures in Florence, that tremendous and thrilling
contrast which he draws between the great Christian pictures in their manifest
incompleteness and the early Greek statues with their manifest completeness of
beauty and grace? Many of us have felt the contrast. It would be well for us all if
we fought our way with him through the depression to which the thought
sometimes gives birth. How vividly he sets forth the truth that a sense of
incompleteness is the first condition of completeness! You must ever be born
again to higher completeness if you would believe in a life to come, and the very
fact that you recognize your imperfection is the best thing about you. It is
finiteness in view and purpose that is our besetting sin. It was finiteness of view
and purpose that gave to the old classic statues a chance to seem complete, and
their very finiteness is the proof of their utter incompleteness; out of that came at
once their possibilities and their impossibilities.1 [Note: R. Eyton, The Glory of
the Lord, 25.]
Growth came when, looking your last on them all,
You turned your eyes inwardly one fine day
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102. And cried with a start—What if we so small
Be greater and grander the while than they?
Are they perfect of lineament, perfect of stature?
In both, of such lower types are we
Precisely because of our wider nature;
For time, theirs—ours, for eternity.
To-day’s brief passion limits their range;
It seethes with the morrow for us and more.
They are perfect—how else? they shall never change:
We are faulty—why not? we have time in store.
The Artificer’s hand is not arrested
With us; we are rough-hewn, nowise polished:
They stand for our copy, and, once invested
With all they can teach, we shall see them abolished.
’Tis a life-long toil till our lump be leaven—
The better! What’s come to perfection perishes.
Things learned on earth, we shall practise in heaven.
2. How close and personal are the lessons which we may learn from our Lord’s
treatment of Nicodemus! He had lost a great opportunity in resisting the
teaching of John. The “way of the Lord” would have been prepared in his heart
had he listened to the desert preacher. He would not now have been sitting
bewildered and amazed at the teaching of Jesus. Neglect of light and truth is
always punished. Every duty we omit obscures some truth we should have
known. As one of Browning’s characters says—
I see a duty and do it not, therefore I see no higher.
We must be faithful to the light which comes to us, if we would be ready for the
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103. greater light when it arises.
Our deeds still travel with us from afar,
And what we have been makes us what we are.
We can never tell how much we lose by unfaithfulness to the truths which touch
the conscience or to the light which shows the way of duty. The demands from
which we shrink or which we refuse are not always done with when we turn
away from them. They meet us again. The sin we know, the duty we have
neglected, the right which we have disobeyed, present themselves to us again.
They have to be confessed, performed, obeyed, before we can enter the kingdom
of life and peace.
(1) The first evidence of the reality of the new attitude to the past is that the
sinner ceases from sin. This is the meaning of the words of St. John (1Jn_3:9):
“Whosoever is born of God doth not commit sin; for his seed remaineth in him;
and he cannot sin, because he is born of God.” The passage of which this forms a
part is sometimes quoted as proving the sinlessness of all those who are
partakers of what is called higher life. The sixth verse especially is thus appealed
to. But these passages do not refer to any particular class who have attained this
higher life of which they speak, but to all, according to the sixth verse, who have
either seen or known Christ, and, according to the ninth verse, to all who have
been born again. If the passage teaches the perfect sinlessness in thought, word,
and act of any individual, it is of every one that has been born of the Spirit. But
that is not the meaning of the passage. The tense employed in the Greek is the
tense employed to denote habit, and the word is that made use of by St. John
himself to express habitual practice. The word rendered “commit” in 1Jn_3:9 is
the same word as is rendered “keep” in Joh_7:19 : “None of you keepeth the
law”; and the one verse may explain the other. As none of the Jews kept the law,
so those who have been born again do not keep sin. With their whole heart they
have given up their wicked ways; their habits are changed; they have abandoned
their former ways; they hate the sins they once loved, and they prove by their life
and conversation that a real change has taken place in their heart. That this is
the true meaning of the passage is proved beyond all doubt by the tenth verse,
“In this the children of God are manifest, and the children of the devil;
whosoever doeth not righteousness is not of God, neither he that loveth not his
brother.”
A man lying drunk was accosted by Dr. Kidd, who asked him what he was and
why he was lying there. “Do you not know me, Doctor? I am ane o’ your
converts,” was the reply. “Very like my handiwork,” rejoined the Doctor; “for if
God had converted you, you wouldn‘t be where you are.”1 [Note: James Stark,
Dr. Kidd of Aberdeen, 277.]
(2) Another sign of the reality of our new attitude to our past life is that we
obtain a clear victory over sin. It is impossible to overestimate the terrific hold
that sin has on the natural man. It grips him with such a grasp that he has no
better hope of escape than a fly has in a spider’s web. But when a person is
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104. reconciled to God through the precious blood of Christ, and born in Him into the
family of God, the web is broken, the chains are loosed, the conqueror is
conquered, and the captive free. Look at the words in 1Jn_5:4-5 : “For
whatsoever is born of God overcometh the world: and this is the victory that
overcometh the world, even our faith. Who is he that overcometh the world, but
he that believeth that Jesus is the Son of God?” The change therefore is not
merely one in thought or feeling, nor only an alteration of opinion; it is
essentially practical, and the result of it is that the dishonest man becomes
honest; the drunkard becomes sober; the rough-tempered man gentle; the
corrupt man pure; and the immoral profligate is transformed into the humble,
holy, repentant, and God-fearing servant of the Lord.
I would not for one minute have you suppose that God’s children are perfect,
and without spot or stain or defilement in themselves. Do not go away and say I
told you they were pure as angels and never made a slip or stumble. The same St.
John in the same Epistle declares: “If we say that we have no sin, we deceive
ourselves, and the truth is not in us.… If we say that we have not sinned, we
make him a liar, and his word is not in us.” But I do say that in the matter of
breaking God’s commandments, every one that is born again is quite a new man.
He no longer takes a light and cool and easy view of sin; he no longer judges of it
with the world’s judgment; he no longer thinks a little swearing, or a little
Sabbath-breaking, or a little fornication, or a little drinking, or a little
covetousness, small and trifling matters; but he looks on every sort of sin against
God or man as exceeding abominable and damnable in the Lord’s sight, and, as
far as in him lies, he hates it and abhors it, and desires to be rid of it root and
branch, with his whole heart and mind and soul and strength.1 [Note: J. C. Ryle,
The Christian Race, 44.]
Immediately upon his conversion the conviction came clearly to the scholar’s
mind that his opium-habit must at once be broken. There seems to have been no
parleying about it. Ever since he first entered the missionary’s household his
conscience had troubled him on the subject. Mr. Hill’s kind but sorrowful words
would not leave him, and their reproach was burnt into his soul.
“Mr. Hsi,” he had said, “you are a distinguished member of a scholarly family. I
deeply regret to see you brought to so enfeebled a condition through opium. If
you do not cleanse yourself, how can you be an example to others?”
But at that time he knew no power that could enable him to cleanse himself from
the degrading vice. Now all was different. He belonged to Christ, and there could
be no doubt as to the will of his new Master. It was thoroughly in keeping with
the character of the man to come to this clear decision at once. Of course, he
knew well what leaving off opium-smoking would involve. But there was no
shrinking; no attempt at half measures. He saw it must be sacrificed at once,
entirely, and for ever.
Then came the awful conflict. It was as though the great enemy of souls, seeing
his prisoner escaping, fell back upon this opium-habit as an invincible chain with
which to bind him. How critical was the struggle, how momentous the issues, Hsi
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105. himself hardly realized. Upon its outcome all his future power and usefulness
depended. As angels lingered near the Saviour tempted in the wilderness, may
we not believe the watchful ones lingered near Hsi in the hour of his great need?
By the merciful aid of God he was at last victorious.2 [Note: J. E. Hellier, Life of
David Hill, 136.]
(3) Another sign is that we gain the victory over the world. What is the natural
man?—a wretched slave to the opinion of this world. What the world says is
right he follows and approves; what the world says is wrong he renounces and
condemns also. How shall I do what my neighbours do not do? What will men
say of me if I become more strict than they? This is the natural man’s argument.
But from all this he that is born again is free. He is no longer led by the praise or
the blame, the laughter or the frown, of children of Adam like himself. He no
longer thinks that the sort of religion which everybody about him professes must
necessarily be right. He no longer considers “What will the world say?” but
“What does God command?”
I fear that unworldliness is almost conspicuous by its absence from our Church
members to-day. The world and the Church are so interlocked in unholy
wedlock that it is scarcely possible to say where the Church ends and where the
world begins. There was a time when the world and the Church were widely
separated, in the days when the early Christians carried their cross for Jesus;
but now the world has become religious, or which amounts to the same thing, the
Church has become worldly and the power of God has almost left us.1 [Note: G.
C. Grubb, Unsearchable Riches, 33.]
(4) The whole man is changed. “Old things are passed away; behold, all things
are become new.” There are new sorrows, new joys, new motives, new hopes, and
new principles. All things are now seen under a new light, and so appear in a
new colour; for “all things are of God, who hath reconciled us to himself by
Jesus Christ.” That great reconciliation changes everything.
It is inevitable that in such a moment there shall come into a man’s mind a
disgust for the past life,—the life of selfishness, the life of low ideals, the life of
contentment with self and with selfish surroundings. There will come a disgust in
the man’s soul, and he will say, Is it possible that I was made for this, that this is
the end and object of my life?—to go down town every morning and back again
at night, to see more beautiful things year by year in my house, to gather my
books about me, to learn a little more, to make myself more comfortable? Is it
possible that this is the last expression of life, the outcome of all the Divine power
that has been moving in the universe since the fiery clouds first filled the
firmament? Is this the outcome of it? An animal, comfortable, respecting himself,
respected of his fellow-men? Is this the end? Is there no higher term of existence?
1 [Note: L. Parks, The Winning of the Soul, 182.]
In a former chapter, we followed Father Paul Le Jeune on his winter roamings,
with a band of Montagnais, among the forests on the northern boundary of
Maine. Now Father Gabriel Druilletes sets forth on a similar excursion, but with
one essential difference. Le Jeune’s companions were heathen, who persecuted
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106. him day and night with their gibes and sarcasms. Those of Druilletes were all
converts, who looked on him as a friend and a father. There were prayers,
confessions, masses, and invocations of St. Joseph. They built their bark chapel
at every camp, and no festival of the Church passed unobserved. On Good
Friday they laid their best robe of beaver-skin on the snow, placed on it a
crucifix, and knelt around it in prayer. What was their prayer? It was a petition
for the forgiveness and the conversion of their enemies, the Iroquois. Those who
know the intensity and tenacity of an Indian’s hatred will see in this something
more than a change from one superstition to another. An idea had been
presented to the mind of the savage to which he had previously been an utter
stranger. This is the most remarkable record of success in the whole body of the
Jesuit Relations.2 [Note: Parkman, The Jesuits in North America, ii. 138.]
That noble old soul, Abraham, stood by me as an angel of God in sickness and in
danger; he went at my side wherever I had to go; he helped me willingly to the
last inch of strength in all that I had to do; and it was perfectly manifest that he
was doing all this, not from mere human love, but for the sake of Jesus. That
man had been a Cannibal in his heathen days, but by the grace of God there he
stood verily a new creature in Christ Jesus. Any trust, however sacred or
valuable, could be absolutely reposed in him; and in trial or danger, I was often
refreshed by that old Teacher’s prayers, as I used to be by the prayers of my
saintly father in my childhood’s home. No white man could have been a more
valuable helper to me in my perilous circumstances, and no person, white or
black, could have shown more fearless and chivalrous devotion.3 [Note: John G.
Paton, i. 173.]
III
A New Attitude to the Future
We have seen that two things are essential to a member of the Kingdom—an
outward act of allegiance, signifying repentance and the acceptance of pardon,
and an inward infusion of a new nature, which is indicated generally in chap.
Joh_1:12 by the words, “As many as received him, to them gave he power to
become the sons of God, even to them that believe on his name.”
The Christianity of Clovis does not indeed produce any fruits of the kind usually
looked for in a modern convert. We do not hear of his repenting ever so little of
any of his sins, nor resolving to lead a new life in any the smallest particular. He
had not been impressed with convictions of sin at the battle of Tolbiac; nor, in
asking for the help of the God of Clotilde, had he felt or professed the remotest
intention of changing his character, or abandoning his projects. What he was,
before he believed in his queen’s God, he only more intensely afterwards became,
in the confidence of that before unknown God’s supernatural help. His natural
gratitude to the Delivering Power, and pride in its protection, added only
fierceness to his soldiership, and deepened his political enmities with the rancour
of religious indignation. No more dangerous snare is set by the fiends for human
frailty than the belief that our own enemies are also the enemies of God; and it is
perfectly conceivable to me that the conduct of Clovis might have been the more
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107. unscrupulous, precisely in the measure that his faith was more sincere.1 [Note:
Ruskin, The Bible of Amiens (Works, xxxiii. 39).]
1. The new birth is the commencement of a new life. When the child is born it
begins to live. No one can tell what that mysterious power is that we call life. It is
something which all the science of the world is unable either to create or to
define. Now as life commences in the child at the moment of its birth, so life
commences in the soul when it is born again of the Spirit. The new birth is not
merely a change of habit in a living soul, it is the commencement of life where
there was none before. Thus the change when a person is born again is of the
same character as that which took place in Adam when God “breathed into his
nostrils the breath of life; and man became a living soul.” There is the same
difference in a person before the new birth and after it as there is between a
beautiful statue and a living man. The statue may be perfect in form, but it is
lifeless; the living person may be in some respects less beautiful in figure, but he
is alive, and, being alive, can move, and think, and act for God.
They tell me that some months ago a young Scotsman, who had been blind all his
life, suddenly, by a marvellous operation, received his sight. They say that to that
young man the world is another place. He wanders daily up and down in scenes
with which you and I are so familiar that we do not even call them beautiful, and
he sees a radiance which was hidden from ordinary everyday eyes that have
gazed upon them all their lives. “Oh,” he says, “the world is so beautiful! Who
would have thought it was so beautiful?” Apt figure of the experience of the man
who has found his God through the touch of a quickening Spirit.1 [Note: R. J.
Campbell, The Song of Ages, 160.]
Lord, I was blind: I could not see
In Thy marred visage any grace;
But now the brightness of Thy face
In radiant vision dawns on me.
2. The fundamental difficulty in understanding the truth of the new birth and
the new life lies in attempting to grasp it as a whole, and not in its special
activities. All life grows vague if you try to understand its central essence. All life
is clear, if you look at its special exhibitions. Ask us what life is in the most
commonplace of living men, and we utterly fail to tell what it is in its unfound
essence, or where it lurks among the hiding-places of the wondrous body; but
when he lifts his hand and strikes, when he opens his mouth and talks, then in a
moment we know unmistakably the living man. Now, so it is with the spiritual
life. It is hard to tell just what the essence of the new Christian life is in any man.
Theologians may contend over that, just as the physiologists contend over the
essence of life in the body; but the new functions of the new existence, the way in
which each separate power works differently, and each separate act is done
differently, in the Christian’s experience—this is not hard to trace.
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108. (1) One of the features of the new life is self-satisfaction.—There is a bad and a
good self-satisfaction. The bad self-satisfaction is only too common. It is what we
call self-conceit. A man seems to himself sufficient for everything. There is no
task that he will not accept. He does not look outside himself. The strength is in
his own arm, which he can make strong as iron to subdue his foes; in his own
heart, which he can make hard as a rock to bear his troubles. For doing or
enduring he needs nothing but himself. He can do anything. That self-conceit
must die, or the man is a failure. Somehow or other, the man must learn that in
himself he can do nothing. Then comes humility; and when in his humility he
casts himself upon another strength, and expects to do nothing save in the power
of God, then he is born again into a new self-satisfaction. To find himself taken
by God; to feel that God is giving him His strength; to say, “I can do anything
through Christ”; to face the world not in his own power, but in his Master’s—
that is the new, the deeper self-satisfaction.
“The first effect of conversion,” says Pascal, “is that we see the world and
ourselves from a standpoint altogether new.” New also are the feelings of relief
after struggle, of peace and harmony, of strength suddenly acquired, that the
triumph of unity brings in its train. The convert is caught up into a world of
grandeurs hitherto unknown. While shackled to the Moi he was a prisoner in a
strange land, cooped up in narrow bounds of space and time. Its chains once
broken, he feels heir to immensities beyond all telling.1 [Note: Viscount St.
Cyres, Pascal, 227.]
It is with man’s Soul as it was with Nature: the beginning of Creation is—Light.
Till the eye have vision, the whole members are in bonds. Divine moment, when
over the tempest-tost Soul, as once over the wild-weltering Chaos, it is spoken:
Let there be Light! Ever to the greatest that has felt such moment, is it not
miraculous and God-announcing; even as, under simpler figures, to the simplest
and least? The mad primeval Discord is hushed; the rudely-jumbled conflicting
elements bind themselves into separate Firmaments: deep silent rock-
foundations are built beneath; and the skyey vault with its everlasting
Luminaries above: instead of a dark wasteful Chaos, we have a blooming, fertile,
heaven-encompassed World.2 [Note: Carlyle, Sartor Resartus, bk. ii. ch. ix.]
(2) Another feature is Happiness.—It is easy to recognize the two levels of
happiness, and the way in which men pass from the upper and lighter into the
profounder and more serious one. Is this man happy whom I see in the first flush
of youth, just feeling his new powers, the red blood strong and swift in all his
veins, the exquisite delight of trying his just-discovered faculties of taste and
thought and skill filling each day with interest up to the brim? Is he happy, he
with his countless friends, his easy home, the tools and toys of life both lying
ready at his hand? Most certainly he is. His days sing as they go, and sparkle
with a bright delight that makes the generous observer rejoice for him, and
makes the jealous envy him.
But then you lose sight of him for a while, and years after you come on him
again. The man is changed. All is so altered! Everything is sobered. Is he happy
still? As you look into his face you cannot doubt his happiness a moment, but
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109. neither can you fail to see that this new happiness is something very different
from that which sparkled there before. This is serene and steady, and as you look
at it you see that its newness lies in this, that it is a happiness in principles and
character, while the other was a happiness in circumstances. The man whom you
used to know was happy because everything was right about him, because his
self was thoroughly indulged, because the sun shone and he was strong. The man
whom you know now is happy because there is goodness in the world, because
God is governing it, because in his own character the discipline of God is going
on. The first sort of happiness was self-indulgent; the new sort is built on and
around self-sacrifice.
You hear much of conversion nowadays: but people always seem to think they
have got to be made wretched by conversion,—to be converted to long faces. No,
friends, you have got to be converted to short ones; you have to repent into
childhood, to repent into delight, and delightsomeness.1 [Note: Ruskin, The
Crown of Wild Olive (Works, xviii. 431).]
To “the typical Moody convert,” during this mission, the Gospel came as tidings
of great joy.
“I had seen occasional instances before of instant transition from religious
anxiety to the clear and triumphant consciousness of restoration to God; but
what struck me in the gallery of Bingley Hall was the fact that this instant
transition took place with nearly every person with whom I talked. They had
come up into the gallery anxious, restless, feeling after God in the darkness, and
when, after a conversation of a quarter of an hour or twenty minutes, they went
away, their faces were filled with light, and they left me not only at peace with
God but filled with joy. I have seen the sunrise from the top of Helvellyn and the
top of the Righi, and there is something very glorious in it; but to see the light of
heaven suddenly strike on man after man in the course of one evening is very
much more thrilling. These people carried their new joy with them to their
homes and their workshops. It could not be hid.”1 [Note: The Life of R. W. Dale
of Birmingham, 319.]
A short time before leaving for China it became my daily duty to dress the foot of
a patient suffering from senile gangrene. The disease commenced as usual
insidiously, and the patient had little idea that he was a doomed man and
probably had not long to live. I was not the first to attend him, but when the case
was transferred to me I naturally became very anxious about his soul. The family
with whom he lived were Christians, and from them I learned that he was an
avowed atheist and very antagonistic to anything religious. They had without
asking his consent invited a Scripture reader to visit him, but in great passion he
had ordered him from the room. The Vicar of the district had also called, hoping
to help him, but he had spit in his face and refused to allow him to speak. His
temper was described to me as very violent, and altogether the case seemed as
hopeless as could well be imagined.
Upon first commencing to attend him I prayed much about it, but for two or
three days said nothing of a religious nature. By special care in dressing his
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110. diseased limb I was able considerably to lessen his sufferings, and he soon began
to manifest appreciation of my services. One day with a trembling heart I took
advantage of his grateful acknowledgments to tell him what was the spring of my
action, and to speak of his solemn position and need of God’s mercy through
Christ. It was evidently only a powerful effort of self-restraint that kept his lips
closed. He turned over in bed with his back to me, and uttered no word.
I could not get the poor man out of my mind, and very often through each day I
pleaded with God, by His Spirit, to save him ere He took him hence. After
dressing the wound and relieving the pain, I never failed to say a few words to
him which I hoped the Lord would bless. He always turned his back, looking
annoyed, but never made any reply.
After continuing this for some time my heart sank. It seemed to me that I was not
only doing no good but perhaps really hardening him and increasing his guilt.
One day after dressing his limb and washing my hands, instead of returning to
the bedside, I went to the door and stood hesitating a moment with the thought
in my mind, “Ephraim is joined to idols; let him alone.” Looking at my patient I
6 Flesh gives birth to flesh, but the Spirit[b]
gives birth to spirit.
BARNES, "That which is born of the flesh - To show the necessity of this
change, the Saviour directs the attention of Nicodemus to the natural condition of
man. By “that which is born of the flesh” he evidently intends man as he is by nature,
in the circumstances of his natural birth. Perhaps, also, he alludes to the question
asked by Nicodemus, whether a man could be born when he was old? Jesus tells him
that if this could be, it would not answer any valuable purpose; he would still have
the same propensities and passions. Another change was therefore indispensable.
Is flesh - Partakes of the nature of the parent. Compare Gen_5:3. As the parents
are corrupt and sinful, so will be their descendants. See Job_14:4. And as the parents
are wholly corrupt by nature, so their children will be the same. The word “flesh”
here is used as meaning “corrupt, defiled, sinful.” The “flesh” in the Scriptures is
often used to denote the sinful propensities and passions of our nature, as those
propensities are supposed to have their seat in the animal nature. “The works of the
flesh are manifest, which are these: adultery, fornication, uncleanness,
lasciviousness,” etc., Gal_5:19-20. See also Eph_2:3; 1Pe_3:21; 1Pe_2:18; 1Jo_2:16;
Rom_8:5.
Is born of the Spirit - Of the Spirit of God, or by the agency of the Holy Spirit.
Is spirit - Is spiritual, “like” the spirit, that is, holy, pure. Here we learn:
1. That all men are by nature sinful.
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111. 2. That none are renewed but by the Spirit of God. If man did the work himself, it
would he still carnal and impure.
3. That the effect of the new birth is to make men holy.
4. And, that no man can have evidence that he is born again who is not holy, and
just in proportion as he becomes pure in his life will be the evidence that he is
born of the Spirit.
CLARKE, "That which is born of the flesh is flesh - This is the answer to
the objection made by Nicodemus in Joh_3:4. Can a man enter the second time into
his mother’s womb and be born? Our Lord here intimates that, were even this
possible, it would not answer the end; for the plant will ever be of the nature of the
seed that produces it - like will beget its like. The kingdom of God is spiritual and
holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat,
so is he who is begotten of him. Therefore, the spiritual regeneration is essentially
necessary, to prepare the soul for a holy and spiritual kingdom.
GILL, "That which is born of the flesh, is flesh,.... Man by his natural birth,
and as he is born according to the flesh of his natural parents, is a mere natural man;
that is, he is carnal and corrupt, and cannot discern spiritual things; nor can he, as
such, enter into, and inherit the kingdom of God; see 1Co_2:14. And therefore there
is a necessity of his being born again, or of the grace of the Spirit, and of his
becoming a spiritual man; and if he was to be, or could be born again of the flesh, or
ever so many times enter into his mothers womb, and be born, was it possible, he
would still be but a natural and a carnal man, and so unfit for the kingdom of God. By
"flesh" here, is not meant the fleshy part of man, the body, as generated of another
fleshy substance; for this is no other than what may be said of brutes; and besides, if
this was the sense, "spirit", in the next clause, must mean the soul, whereas one soul
is not generated from another: but by flesh is designed, the nature of man; not
merely as weak and frail, but as unclean and corrupt, through sin; and which being
propagated by natural generation from sinful men, cannot be otherwise; for "who can
bring a clean thing out of an unclean? not one", Job_14:4. And though the soul of
man is of a spiritual nature, and remains a spirit, notwithstanding the pollution of
sin; yet it being defiled with the flesh, and altogether under the power and influence
of the lusts of the flesh, it may well be said to be carnal or fleshly: hence "flesh", as it
stands opposed to spirit, signifies the corruption of nature, Gal_5:17; and such who
are in a state of unregeneracy, are said to be after the flesh, and in the flesh, and even
the mind itself is said to be carnal, Rom_8:5.
And that which is born of the Spirit, is spirit: a man that is regenerated by the
Spirit of God, and the efficacy of his grace, is a spiritual man; he can discern and
judge all things of a spiritual nature; he is a fit person to be admitted to spiritual
ordinances and privileges; and appears to be in the spiritual kingdom of Christ; and
has a right to the world of blessed spirits above; and when his body is raised a
spiritual body, will be admitted in soul, body, and spirit, into the joy of his Lord.
"Spirit" in the first part of this clause, signifies the Holy Spirit of God, the author of
regeneration and sanctification; whence that work is called the sanctification of the
Spirit, and the renewing of the Holy Ghost, 1Pe_1:2. And "spirit", in the latter part,
intends the internal work of grace upon the soul, from whence a man is denominated
a spiritual man; and as a child bears the same name with its parent, so this is called
by the same, as the author and efficient cause of it: and besides, it is of a spiritual
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112. nature itself, and exerts itself in spiritual acts and exercises, and directs to, and
engages in spiritual things; and has its seat also in the spirit, or soul of man.
HENRY, " The necessity of this change. First, Christ here shows that it is
necessary in the nature of the thing, for we are not fit to enter into the kingdom of
God till we are born again: That which is born of the flesh if flesh, Joh_3:6. Here is
our malady, with the causes of it, which are such that it is plain there is no remedy
but we must be born again. 1. We are here told what we are: We are flesh, not only
corporeal but corrupt, Gen_6:3. The soul is still a spiritual substance, but so wedded
to the flesh, so captivated by the will of the flesh, so in love with the delights of the
flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is
carnal. And what communion can there be between God, who is a spirit, and a soul in
this condition? 2. How we came to be so; by being born of the flesh. It is a corruption
that is bred in the bone with us, and therefore we cannot have a new nature, but we
must be born again. The corrupt nature, which is flesh, takes rise from our first
birth; and therefore the new nature, which is spirit, must take rise from a second
birth. Nicodemus spoke of entering again into his mother's womb, and being born;
but, if he could do so, to what purpose? If he were born of his mother a hundred
times, that would not mend the matter, for still that which is born of the flesh if flesh;
a clean thing cannot be brought out of an unclean. He must seek for another original,
must be born of the Spirit, or he cannot become spiritual. The case is, in short, this:
though man is made to consist of body and soul, yet his spiritual part had then so
much the dominion over his corporeal part that he was denominated a living soul
(Gen_2:7), but by indulging the appetite of the flesh, in eating forbidden fruit, he
prostituted the just dominion of the soul to the tyranny of sensual lust, and became
no longer a living soul, but flesh: Dust thou art. The living soul became dead and
inactive; thus in the day he sinned he surely died, and so he became earthly. In this
degenerate state, he begat a son in his own likeness; he transmitted the human
nature, which had been entirely deposited in his hands, thus corrupted and
depraved; and in the same plight it is still propagated. Corruption and sin are woven
into our nature; we are shapen in iniquity, which makes it necessary that the nature
be changed. It is not enough to put on a new coat or a new face, but we must put on
the new man, we must be new creatures. Secondly, Christ makes it further necessary,
by his own word: Marvel not that I said unto thee, You must be born again, Joh_3:7.
1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the
world cannot gainsay it, that we must be born again. He who is the great Lawgiver,
whose will is a law, - he who is the great Mediator of the new covenant, and has full
power to settle the terms of our reconciliation to God and happiness in him, - he who
is the great Physician of souls, knows their case, and what is necessary to their cure, -
he hath said, You must be born again. “I said unto thee that which all are concerned
in, You must, you all, one as well as another, you must be born again: not only the
common people, but the rulers, the masters in Israel.” 2. We are not to marvel at it;
for when we consider the holiness of the God with whom we have to do, the great
design of our redemption, the depravity of our nature, and the constitution of the
happiness set before us, we shall not think it strange that so much stress is laid upon
this as the one thing needful, that we must be born again.
[d.] This change is illustrated by two comparisons. First, The regenerating work of
the Spirit is compared to water, Joh_3:5. To be born again is to be born of water and
of the Spirit, that is, of the Spirit working like water, as (Mat_3:11) with the Holy
Ghost and with fire means with the Holy Ghost as with fire. 1. That which is
primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses
and purifies it as water, takes away its filth, by which it was unfit for the kingdom of
God. It is the washing of regeneration, Tit_3:5. You are washed, 1Co_6:11. See Eze_
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113. 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary
traveller. The Spirit is compared to water, Joh_7:38, Joh_7:39; Isa_44:3. In the first
creation, the fruits of heaven were born of water (Gen_1:20), in allusion to which,
perhaps, they that are born from above are said to be born of water. 2. It is probable
that Christ had an eye to the ordinance of baptism, which John had used and he
himself had begun to use, “You must be born again of the Spirit,” which regeneration
by the Spirit should be signified by washing with water, as the visible sign of that
spiritual grace: not that all they, and they only, that are baptized, are saved; but
without that new birth which is wrought by the Spirit, and signified by baptism, none
shall be looked upon as the protected privileged subjects of the kingdom of heaven.
The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long
looked for, unless they quit all expectations of being justified by the works of the law,
and submit to the baptism of repentance, the great gospel duty, for the remission of
sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth
where it listeth, so is every one that is born of the Spirit, Joh_3:8. The same word
(pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in
a rushing mighty wind (Act_2:2), his strong influences on the hearts of sinners are
compared to the breathing of the wind (Eze_37:9), and his sweet influences on the
souls of saints to the north and south wind, Son_4:16. This comparison is here used
to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent.
The wind bloweth where it listeth for us, and does not attend our order, nor is
subject to our command. God directs it; it fulfils his word, Psa_148:8. The Spirit
dispenses his influences where, and when, on whom, and in what measure and
degree, he pleases, dividing to every man severally as he will, 1Co_12:11. 2. That he
works powerfully, and with evident effects: Thou hearest the sound thereof; though
its causes are hidden, its effects are manifest. When the soul is brought to mourn for
sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba -
Father, then we hear the sound of the Spirit, we find he is at work, as Act_9:11,
Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou
canst not tell whence it comes, nor whither it goes. How it gathers and how it spends
its strength is a riddle to us; so the manner and methods of the Spirit's working are a
mystery. Which way went the Spirit? 1Ki_22:24. See Ecc_11:5, and compare it with
Psa_139:14.
JAMIESON, "That which is born, etc. — A great universal proposition; “That
which is begotten carries within itself the nature of that which begat it” [Olshausen].
flesh — Not the mere material body, but all that comes into the world by birth, the
entire man; yet not humanity simply, but in its corrupted, depraved condition, in
complete subjection to the law of the fall (Rom_8:1-9). So that though a man “could
enter a second time into his mother’s womb and be born,” he would be no nearer this
“new birth” than before (Job_14:4; Psa_51:5).
is spirit — “partakes of and possesses His spiritual nature.”
CALVIN, "6.That which is born of the flesh. By reasoning from contraries, he
argues that the kingdom of God is shut against us, unless an entrance be opened
to us by a new birth, ( παλιγγενεσία) For he takes for granted, that we cannot
enter into the kingdom of God unless we are spiritual. But we bring nothing
from the womb but a carnal nature. Therefore it follows, that we are naturally
banished from the kingdom of God, and, having been deprived of the heavenly
life, remain under the yoke of death. Besides, when Christ argues here, that men
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114. must be born again, because they are only flesh, he undoubtedly comprehends all
mankind under the term flesh. By the flesh, therefore, is meant in this place not
the body, but the soul also, and consequently every part of it. When the Popish
divines restrict the word to that part which they call sensual, they do so in utter
ignorance of its meaning; (59) for Christ must in that case have used an
inconclusive argument, that we need a second birth, because part of us is
corrupt. But if the flesh is contrasted with the Spirit, as a corrupt thing is
contrasted with what is uncorrupted, a crooked thing with what is straight, a
polluted thing with what is holy, a contaminated thing with what is pure, we may
readily conclude that the whole nature of man is condemned by a single word.
Christ therefore declares that our understanding and reason is corrupted,
because it is carnal, and that all the affections of the heart are wicked and
reprobate, because they too are carnal.
But here it may be objected, that since the soul is not begotten by human
generation, we are notborn of the flesh, as to the chief part of our nature. This
led many persons to imagine that not only our bodies, but our souls also, descend
to us from our parents; for they thought it absurd that original sin, which has its
peculiar habitation in the soul, should be conveyed from one man to all his
posterity, unless all our souls proceeded from his soul as their source. And
certainly, at first sight, the words of Christ appear to convey the idea, that we are
flesh, because we are born of flesh. I answer, so far as relates to the words of
Christ, they mean nothing else than that we are all carnal when we are born; and
that as we come into this world mortal men, our nature relishes nothing but what
is flesh. He simply distinguishes here between nature and the supernatural gift;
for the corruption of all mankind in the person of Adam alone did not proceed
from generation, but from the appointment of God, who in one man had adorned
us all, and who has in him also deprived us of his gifts. Instead of saying,
therefore, that each of us draws vice and corruption from his parents, it would
be more correct to say that we are all alike corrupted in Adam alone, because
immediately after his revolt God took away from human nature what He had
bestowed upon it.
Here another question arises; for it is certain that in this degenerate and
corrupted nature some remnant of the gifts of God still lingers; and hence it
follows that we are not in every respect corrupted. The reply is easy. The gifts
which God hath left to us since the fall, if they are judged by themselves, are
indeed worthy of praise; but as the contagion of wickedness is spread through
every part, there will be found in us nothing that is pure and free from every
defilement. That we naturally possess some knowledge of God, that some
distinction between good and evil is engraven on our conscience, that our
faculties are sufficient for the maintenance of the present life, that — in short —
we are in so many ways superior to the brute beasts, that is excellent in itself, so
far as it proceeds from God; but in us all these things are completely polluted, in
the same manner as the wine which has been wholly infected and corrupted by
the offensive taste of the vessel loses the pleasantness of its good flavor, and
acquires a bitter and pernicious taste. For such knowledge of God as now
remains in men is nothing else than a frightful source of idolatry and of all
superstitions; the judgment exercised in choosing and distinguishing things is
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115. partly blind and foolish, partly imperfect and confused; all the industry that we
possess flows into vanity and trifles; and the will itself, with furious impetuosity,
rushes headlong to what is evil. Thus in the whole of our nature there remains
not a drop of uprightness. Hence it is evident that we must be formed by the
second birth, that we may be fitted for the kingdom of God; and the meaning of
Christ’s words is, that as a man is born only carnal from the womb of his
mother; he must be formed anew by the Spirit, that he may begin to be spiritual.
The word Spirit is used here in two senses, namely, for grace, and the effect of
grace. For in the first place, Christ informs us that The Spirit of God is the only
Author of a pure and upright nature, and afterwards he states, that we are
spiritual, because we have been renewed by his power.
COFFMAN, "Verse 6
That which is born of the flesh is flesh; and that which is born of the Spirit is
spirit.
Just as there are two elements in the new birth, there are two elements in man
that require it. The flesh is born of the water (baptized), and the spirit is born of
the Spirit (receives the Holy Spirit); but these are not two births, only one new
birth.
Born ... The etymology of this word bears witness to the nature of the ceremony
of baptism, coming from an old Anglo-Saxon word, "to be drawn forth from."
The previous verse revealed the two elements of the new birth, this the
requirement that both flesh and spirit participate in it. Thus, what Jesus was
saying to Nicodemus was: "Do what my disciples have done; first submit to
John's baptism, and then come join my company."[12] If he had done so, the
second element of the new birth, the reception of the Spirit would have been
completed after Pentecost. The fact that at that particular time, Nicodemus could
not have received the Holy Spirit, since he was not given yet, proves that the new
birth as experienced in the new dispensation was in view here. See under John
7:39.
ENDNOTE:
[12] A. M. Hunter, The Gospel according to John (Cambridge: University Press,
1965), p. 37.
7 You should not be surprised at my saying,
‘You[c] must be born again.’
115

116. BARNES, "Marvel not - Wonder not. It is possible that Nicodemus in some way
still expressed a doubt of the doctrine, and Jesus took occasion in a very striking
manner to illustrate it.
GILL, "Marvel not that I said unto thee,...., For Nicodemus was quite
astonished, at this doctrine of the new birth; it was altogether new to him, and
unheard of by him; nor could he understand, nor conceive in what manner it could
be:
ye must be born again; in "four" of Beza's copies, it is read "we"; but as Christ was
not begotten in a carnal way, or descended not from Adam in the ordinary way of
generation, he was not carnal and corrupt, nor in the least tainted with sin; and so
stood in no need of regeneration; wherefore such a reading must be rejected. There is
a necessity of the regeneration of those, who are the chosen of God, and the
redeemed of the Lamb; and of them only can the words be understood; for as for
others, they neither can, nor will, nor must be born again: but the people of God
"must"; partly because it is the will of God; it is his purpose and resolution, that they
shall be regenerated; he has chosen them, through sanctification of the Spirit, unto
salvation by Christ: this is the way and method of saving sinners he has fixed upon,
namely, not to save them by works of righteousness, but by grace, and according to
abundant mercy, through the washing of regeneration, and the renewing of the Holy
Ghost: and partly, because of the case and condition of men, which requires it; for
whereas the chosen people of God, are predestinated to the adoption of children, and
are taken into the family of God, and are heirs to an inheritance, it is necessary they
should have a nature, temper, and disposition of mind, suitable to the inheritance
they are to enjoy; which they have not in their natural estate, and which is conveyed
to them in regeneration: besides, their carnal minds are enmity to God, and it is
necessary that they should be friendly to him, which cannot be without regeneration;
nor can they, till they are born again, please God, or do those things which are
pleasing to him: to which may be added, which Christ has before suggested, and
which shows the necessity of it, that without it, no man can either see, or enter into
the kingdom of God. To take off the surprise of Nicodemus, our Lord instances in a
common natural case, and to which this affair of regeneration may be compared, and
by it illustrated.
HENRY, "
JAMIESON, "
CALVIN, "7.Wonder not. This passage has been tortured by commentators in
various ways. Some think that Christ reproves the gross ignorance of Nicodemus
and other persons of the same class, by saying thatit is not wonderful, if they do
not comprehend that heavenly mystery of regeneration, since even in the order of
nature they do not perceive the reason of those things which fall under the
cognizance of the senses. Others contrive a meaning which, though ingenious, is
too much forced: that, “as the wind blows freely, so by the regeneration of the
Spirit we are set at liberty, and, having been freed from the yoke of sin, run
voluntarily to God. Equally removed from Christ’s meaning is the exposition
given by Augustine, that the Spirit of God exerts his power according to his own
pleasure. A better view is given by Chrysostom and Cyril, who say that the
comparison is taken from the wind, and apply it thus to the present passage:
116

117. though its power be felt, we know not its source and cause.” While I do not differ
greatly from their opinion, I shall endeavor to explain the meaning of Christ
with greater clearness and certainty.
I hold by this principle, that Christ borrows a comparison from the order of
nature. Nicodemus reckoned that what he had heard about regeneration and a
new life was incredible, because the manner of this regeneration exceeded his
capacity. To prevent him from entertaining any scruple of this sort, Christ shows
that even in the bodily life there is displayed an amazing power of God, the
reason of which is concealed. For all draw from the air their vital breath; we
perceive the agitation of the air, but know not whence it comes to us or whither it
departs. If in this frail and transitory life God acts so powerfully that we are
constrained to admire his power, what folly is it to attempt to measure by the
perception of our own mind his secret work in the heavenly and supernatural
life, so as to believe no more than what we see? Thus Paul, when he breaks out
into indignation against those who reject the doctrine of the resurrection, on the
ground of its being impossible that the body which is now subject to
putrefaction, after having been reduced to dust and to nothing, should be clothed
with a blessed immortality, reproaches them for stupidity in not considering that
a similar display of the power of God may be seen in a grain of wheat; for the
seed does not spring until it; has been putrefied, (1 Corinthians 15:36.) This is
the astonishing wisdom of which David exclaims,
O Lord, how manifold are thy works! in wisdom hast thou made them all,
(Psalms 104:24)
They are therefore excessively stupid who, having been warned by the common
order of nature, do not rise higher, so as to acknowledge that the hand of God is
far more powerful in the spiritual kingdom of Christ. When Christ says to
Nicodemus that he ought not to wonder, we must not understand it in such a
manner as if he intended that we should despise a work of God, which is so
illustrious, and which is worthy of the highest admiration; but he means that we
ought not to wonder with that kind of admiration which hinders our faith. For
many reject as fabulous what they think too lofty and difficult. In a word, let us
not doubt that by the Spirit of God we are formed again and made new men,
though his manner of doing this be concealed from us.
COFFMAN, "Verse 7
Marvel not that I said unto thee, Ye must be born anew. The wind bloweth
where it will, and thou hearest the voice thereof, but knowest not whence it
cometh, and whither it goeth; so is every one that is born of the Spirit.
These verses record Jesus' help of Nicodemus to believe and understand the
invisible power of the new birth. To be sure, a baptismal ceremony can be seen;
but the forgiveness, clean conscience, and receiving the Spirit cannot be seen.
Like the powerful wind, though invisible, its power is nevertheless profound. As
Barnes said:
Jesus tells him that he should not reject a doctrine merely because he could not
understand it. Neither could the wind be seen, but its effects were well known,
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118. and no one doubted the existence or power of the agent.[13]
Nicodemus, schooled in all the Mosaic ritual, found the concept of a new birth
difficult to accept; but he is not the only one who ever had trouble with these
words of Jesus. Note this:
If the rite of baptism provided the moment and occasion of the spiritual result,
we should know whence it came and whither it went. We might not know how,
but we should know WHEN and WHENCE the spiritual change took place. But
this knowledge is distinctly negatived by Christ who herein declares the moment
of the spiritual birth to be lost or hidden to God.[14]
This interpretation (!) is typical of the gimmickry employed in vain efforts to talk
the rite of baptism out of this passage and out of the whole New Testament. Note
the play upon the words "whence" and "when," as if the similarity of these
words interchanged their meaning. Can anyone believe that Jesus was here
telling Nicodemus that he could not tell "when" the wind was blowing? But the
words rhyme! So what? "P" stands for pool; and "P" rhymes with "T" and "T"
stands for trouble, right here in River City! People do know WHEN the wind is
blowing; and Christ also revealed the WHEN of the new birth; it is WHEN we
are baptized into Christ. As Paul said, "Being THEN made free from sin"
(Romans 6:17,18 KJV), that is, WHEN we have been baptized. Paul was
discussing Christian baptism in that passage, and he did not hesitate to make the
Christian's baptism the exact moment, the THEN of his being made free from sin
and becoming a servant of righteousness. See my Commentary on Romans, p.
226.
[13] Alfred Barnes, Notes on the New Testament (Grand Rapids: Baker Book
House, 1954), Volumes on Luke and John, p. 203.
[14] H. R. Reynolds, The Pulpit Commentary (Grand Rapids, Michigan: William
B. Eerdmans Publishing Company, 1962), Vol. 17, p. 118.
BARCLAY, "THE DUTY TO KNOW AND THE RIGHT TO SPEAK (John
3:7-13)
3:7-13 Do not be surprised that I said to you: "You must be reborn from above.
The wind blows where it will, and you hear the sound of it, but you do not know
whence it comes and whither it goes. So is every one that is born of the Spirit."
Nicodemus answered: "How can these things happen?" Jesus answered: "Are
you the man whom everyone regards as the teacher of Israel, and you do not
understand these things? This is the truth I tell you--we speak what we know,
and we bear witness to what we have seen; but you do not receive our witness. If
I have spoken to you of earthly things and you do not believe me, how will you
believe me if I speak to you about heavenly things." No one has gone up to
heaven, except he who came down from heaven, I mean, the Son of Man, who is
in heaven.
There are two kinds of misunderstanding. There is the misunderstanding of the
man who misunderstands because he has not yet reached a stage of knowledge
and of experience at which he is able to grasp the truth. When a man is in that
state our duty is to do all that we can to explain things to him so that he will be
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119. able to grasp the knowledge which is being offered to him. There is also the
misunderstanding of the man who is unwilling to understand; there is a failure
to see which comes from the refusal to see. A man can deliberately shut his mind
to truth which he does not wish to accept.
Nicodemus was like that. The teaching about a new birth from God should not
have been strange to him. Ezekiel, for instance, had spoken repeatedly about the
new heart that must be created in a man. "Cast away from you all the
transgressions, which you have committed against me, and get yourselves a new
heart and a new spirit! Why will you die, O house of Israel?" (Ezekiel 18:31). "A
new heart I will give you, and a new spirit I will put within you" (Ezekiel 36:26).
Nicodemus was an expert in scripture and again and again the prophets had
spoken of that very experience of which Jesus was speaking. If a man does not
wish to be reborn, he will deliberately misunderstand what rebirth means. If a
man does not wish to be changed, he will deliberately shut his eyes and his mind
and his heart to the power which can change him. In the last analysis what is the
matter with so many of us is simply the fact that, when Jesus Christ comes with
his offer to change us and re-create us, we more or less say: "No thank you: I am
quite satisfied with myself as I am, and I don't want to be changed."
Nicodemus was driven back on another defence. In effect he said: "This rebirth
about which you talk may be possible; but I can't understand how it works."
The answer of Jesus depends for its point on the fact that the Greek word for
spirit, pneuma (Greek #4151), has two meanings. It is the word for spirit, but it is
also the regular word for wind. The same is true of the Hebrew word ruach
(Hebrew #7307); it too means both spirit and wind. So Jesus said to Nicodemus:
"You can hear and see and feel the wind (pneuma, Greek #4151); but you do not
know where it comes from or where it is going to. You may not understand how
and why the wind blows; but you can see what it does. You may not understand
where a gale came from or where it is going to, but you can see the trail of
flattened fields and uprooted trees that it leaves behind it. There are many things
about the wind you may not understand; but its effect is plain for all to see." He
went on, "the Spirit (pneuma, Greek #4151) is exactly the same. You may not
know how the Spirit works; but you can see the effect of the Spirit in human
lives."
Jesus said: "This is no theoretical thing of which we are speaking. We are
talking of what we have actually seen. We can point to man after man who has
been re-born by the power of the Spirit." Dr. John Hutton used to tell of a
workman who had been a drunken reprobate and was converted. His work-
mates did their best to make him feel a fool. "Surely," they said to him, "you
can't believe in miracles and things like that. Surely, for instance, you don't
believe that Jesus turned water into wine." "I don't know," the man answered,
"whether he turned water into wine when he was in Palestine, but I do know that
in my own house and home he has turned beer into furniture!"
There are any number of things in this world which we use every day without
knowing how they work. Comparatively few of us know how electricity or radio
or television works; but we do not deny that they exist because of that. Many of
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120. us drive an automobile with only the haziest notion of what goes on below its
hood; but our lack of understanding does not prevent us using and enjoying the
benefits which an automobile confers. We may not understand how the Spirit
works; but the effect of the Spirit on the lives of men is there for all to see. The
unanswerable argument for Christianity is the Christian life. No man can
disregard a faith which is able to make bad men good.
Jesus said to Nicodemus: "I have tried to make things simple for you; I have
used simple human pictures taken from everyday life; and you have not
understood. How can you ever expect to understand the deep things, if even the
simple things are beyond you?" There is a warning here for every one of us. It is
easy to sit in discussion groups, to sit in a study and to read books, it is easy to
discuss the intellectual truth of Christianity; but the essential thing is to
experience the power of Christianity. And it is fatally easy to start at the wrong
end and to think of Christianity as something to be discussed, not as something
to be experienced. It is certainly important to have an intellectual grasp of the
orb of Christian truth; but it is still more important to have a vital experience of
the power of Jesus Christ. When a man undergoes treatment from a doctor,
when he has to have an operation, when he is given some medicine to take, he
does not need to know the anatomy of the human body, the scientific effect of the
anaesthetic, the way in which the drug works on his body, in order to be cured.
99 men out of every 100 accept the cure without being able to say how it was
brought about. There is a sense in which Christianity is like that. At its heart
there is a mystery, but it is not the mystery of intellectual appreciation; it is the
mystery of redemption.
In reading the Fourth Gospel there is the difficulty of knowing when the words
of Jesus stop and the words of the writer of the gospel begin. John has thought so
long about the words of Jesus that insensibly he glides from them to his own
thoughts about them. Almost certainly the last words of this passage are the
words of John. It is as if someone asked: "What right has Jesus to say these
things? What guarantee do we have that they are true?" John's answer is simple
and profound. "Jesus," he says, "came down from heaven to tell us the truth of
God. And, when he had companied with men and died for them, he returned to
his glory." It was John's contention that Jesus' right to speak came from the fact
that he knew God personally, that he had come direct from the secrets of heaven
to earth, that what he said to men was most literally God's own truth, for Jesus
was and is the embodied mind of God.
8 The wind blows wherever it pleases. You hear
its sound, but you cannot tell where it comes
from or where it is going. So it is with everyone
born of the Spirit.”[d]
120

121. BARNES, "The wind bloweth ... - Nicodemus had objected to the doctrine
because he did not understand how it could be. Jesus shows him that he ought not to
reject it on that account, for he constantly believed things quite as difficult. It might
appear incomprehensible, but it was to be judged of by its effects. As in this case of
the wind, the effects were seen, the sound was heard, important changes were
produced by it, trees and clouds were moved, yet the wind is not seen, nor do we
know whence it comes, nor by what laws it is governed; so it is with the operations of
the Spirit. We see the changes produced. Men just now sinful become holy; the
thoughtless become serious; the licentious become pure; the vicious, moral; the
moral, religious; the prayerless, prayerful; the rebellious and obstinate, meek, and
mild, and gentle. When we see such changes, we ought no more to doubt that they
are produced by some cause - by some mighty agent, than when we see the trees
moved, or the waters of the ocean piled on heaps, or feet the cooling effects of a
summer’s breeze. In those cases we attribute it to the “wind,” though we see it not,
and though we do not understand its operations. We may learn, hence:
1. That the proper evidence of conversion is the effect on the life.
2. That we are not too curiously to search for the cause or manner of the change.
3. That God has power over the most hardened sinner to change him, as he has
power over the loftiest oak, to bring it down by a sweeping blast.
4. That there may be great variety in the modes of the operation of the Spirit. As
the “wind” sometimes sweeps with a tempest, and prostrates all before it, and
sometimes breathes upon us in a mild evening zephyr, so it is with the
operations of the Spirit. The sinner sometimes trembles and is prostrate before
the truth, and sometimes is sweetly and gently drawn to the cross of Jesus.
Where it listeth - Where it “wills” or “pleases.”
So is every one ... - Everyone that is born of the Spirit is, in some respects, like
the effects of the wind. You see it not, you cannot discern its laws, but you see its
effects,” and you know therefore that it does exist and operate. Nicodemus’ objection
was, that he could not “see” this change, or perceive “how” it could be. Jesus tells him
that he should not reject a doctrine merely because he could not understand it.
Neither could the “wind” be seen, but its effects were well known, and no one
doubted the existence or the power of the agent. Compare Ecc_11:5.
CLARKE, "The wind bloweth - Though the manner in which this new birth is
effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this
ground, suppose it to be impossible. The wind blows in a variety of directions - we
hear its sound, perceive its operation in the motion of the trees, etc., and feel it on
ourselves - but we cannot discern the air itself; we only know that it exists by the
effects which it produces: so is every one who is born of the Spirit: the effects are as
discernible and as sensible as those of the wind; but itself we cannot see. But he who
is born of God knows that he is thus born: the Spirit itself, the grand agent in this
new birth, beareth witness with his spirit, that he is born of God, Rom_8:16; for, he
that believeth hath the witness in himself, 1Jo_4:13; 1Jo_5:10; Gal_4:6. And so does
121

122. this Spirit work in and by him that others, though they see not the principle, can
easily discern the change produced; for whatsoever is born of God overcometh the
world, 1Jo_5:4.
GILL, "The wind bloweth where it listeth,.... For ought any mortal can say, or
do to the contrary: and so the Spirit of God is a free agent in regeneration; he works
how, and where, and when he pleases; he acts freely in the first operation of his grace
on the heart, and in all after influences of it; as well as in the donation of his gifts to
men, for different purposes; see 1Co_12:11; and this grace of the Spirit in
regeneration, like the wind, is powerful and irresistible; it carries all before it; there is
no withstanding it; it throws down Satan's strong holds, demolishes the fortifications
of sin; the whole posse of hell, and the corruptions of a man's heart, are not a match
for it; when the Spirit works, who can let?
and thou hearest the sound thereof, but canst not tell whence it cometh,
nor whither it goeth; as the wind, though its sound is heard, and its force felt, it
cannot be seen; nor is it known certainly, from whence it comes, and where are the
treasures of it; from whence it begins, and where it ends; so is the grace of the Spirit
of God in regeneration to a natural man; it is imperceptible, indiscernible, and
unaccountable by him, 1Co_2:14.
So is every one that is born of the Spirit: he is regenerated by grace, that is, as
free and sovereign, as powerful and irresistible, and as secret and imperceptible, as
the wind is: and seeing so ordinary a thing as the blowing of the wind is of such a
nature, and so little to be accounted for; regeneration by the Spirit of God, who is
comparable to the wind, and whose name so signifies, need not be thought so
marvellous and astonishing, though the natural man discerns it not, and cannot
account for it. The beauty and propriety of this simile will more appear by observing,
that the same Hebrew word, ‫,רוח‬ is used both for the wind, and for the Spirit of God;
it is used for the "wind", in Gen_3:8; and in other places, and for the Spirit of God, in
Gen_1:2, and elsewhere: and so likewise the Greek word πνευµα, is used for them
both, for the wind in this place, and often for the Holy Ghost: and it may be observed,
that the Holy Spirit, because of his powerful, comfortable, and quickening influences,
is compared to the wind, especially to the south wind, in some passages of the Old
Testament, which Christ might have in view, Son_4:16. What our Lord here says,
concerning the wind, is confirmed by all experience, and philosophical observations;
the rise of winds, from whence they come, and whither they go, cannot be
ascertained; the treasures of them are only with God, and known to him; see Ecc_
11:5.
HENRY, "Secondly, It is compared to wind: The wind bloweth where it listeth, so
is every one that is born of the Spirit, Joh_3:8. The same word (pneuma) signifies
both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty
wind (Act_2:2), his strong influences on the hearts of sinners are compared to the
breathing of the wind (Eze_37:9), and his sweet influences on the souls of saints to
the north and south wind, Son_4:16. This comparison is here used to show, 1. That
the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth
where it listeth for us, and does not attend our order, nor is subject to our command.
God directs it; it fulfils his word, Psa_148:8. The Spirit dispenses his influences
where, and when, on whom, and in what measure and degree, he pleases, dividing to
122

123. every man severally as he will, 1Co_12:11. 2. That he works powerfully, and with
evident effects: Thou hearest the sound thereof; though its causes are hidden, its
effects are manifest. When the soul is brought to mourn for sin, to groan under the
burden of corruption, to breathe after Christ, to cry Abba - Father, then we hear the
sound of the Spirit, we find he is at work, as Act_9:11, Behold he prayeth. 3. That he
works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes,
nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so
the manner and methods of the Spirit's working are a mystery. Which way went the
Spirit? 1Ki_22:24. See Ecc_11:5, and compare it with Psa_139:14.
CALVIN, "8.The wind bloweth where it pleaseth. Not that, strictly speaking,
there is will in the blowing, but because the agitation is free, and uncertain, and
variable; for the air is carried sometimes in one direction and sometimes in
another. How this applies to the case in hand; for if it flowed in a uniform
motion like water, it would be less miraculous.
So is every one that is born of the Spirit. Christ means that the movement and
operation of the Spirit of God is not less perceptible in the renewal of man than
the motion of the air in this earthly and outward life, but that the manner of it is
concealed; and that, therefore, we are ungrateful and malicious, if we do not
adore the inconceivable power of God in the heavenly life, of which we behold so
striking an exhibition in this world, and if we ascribe to him less in restoring the
salvation of our soul than in upholding the bodily frame. The application will be
somewhat more evident, if you turn the sentence in this manner: Such is the
power and efficacy of the Holy Spirit in the renewed man.
MACLAREN, "WIND AND SPIRIT
Perhaps a gust of night wind swept round the chamber where Nicodemus sat
listening to Jesus, and gave occasion for this condensed parable. But there is
occasion sufficient for it in the word ‘Spirit,’ which, both in the language in which our
Lord addressed the ruler of the Sanhedrim, and in that which John employed in
recording the conversation, as in our own English, means both ‘spirit’ and ‘breath.’
This double signification of the word gives rise to the analogies in our text, and it also
raises the question as to the precise meaning of the text. There are two alternatives,
one adopted by our Authorised and Revised Version, and one which you will find
relegated to the margin of the latter. We may either read ‘the wind bloweth’ or ‘the
Spirit breathes.’ I must not be tempted here to enter into a discussion of the grounds
upon which the one or the other of these two renderings may be preferred. Suffice it
to say that I adhere to the rendering which lies before us, and find here a comparison
between the salient characteristics of the physical fact and the operations of the
Divine Spirit upon men’s spirits.
But then, there is another step to be taken. Our Lord has just been laying down the
principle that like begets like, that flesh produces flesh, and spirit, spirit. And so,
applying that principle, He says here, not as might be expected, ‘So is the work of the
Divine Spirit in begetting new life in men,’ but ‘So is he that is born of the Spirit.’
There are three things brought into relation with one another: the physical fact; the
operations of the Spirit of God, of which that physical fact in its various
characteristics may be taken as a symbol; and the result of its operations in the new
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124. man who is made ‘after the image of Him that created him.’
It is to the last of these that I wish to turn. Here you have the ideal of the Christian
life, considered as the product of the free Spirit of God, the picture of what all
Christian people have the capacity of being, the obligation to be, and are, just in the
measure in which that new life, which the Spirit of God bestows, is dominant in them
and moulding their character. So I take these characteristics just as they arise.
I. Here you have the freedom of the new life.
‘The wind bloweth where it listeth.’ Of course, in these days of weather forecasts and
hoisting cones, we know that the wind is subject to as rigid physical laws as any other
phenomena. But Jesus Christ speaks here, as the Bible always speaks about Nature,
from two points of view-one the popular, regarding the thing as it looks on the
surface, and the other what I may call the poetico-devout-finding ‘sermons in stones,
books in the running brooks,’ and hints of the spiritual world in all the phenomena of
the natural. So, just as in spite of meteorological science, there has passed into
common speech the proverbial simile ‘as free as the wind,’ so Jesus Christ says here,
‘The wind bloweth where it listeth, . . . so is every one that is born of the Spirit.’ He
passes by the intermediate link, the Spirit that is the parent of the life, and deals with
the resulting life and declares that it is self-impelled and self-directed. Is that a
characteristic to be desired or admired? Is doing as we list precisely the description
of the noblest life? It is the description of the purely animal one. It is the description
of an entirely ignoble and base one. It may become the description of an atrociously
criminal one. But we do not generally think that a man that says ‘Thus I will; thus I
command; let the fact that I will it stand in the place of all reason,’ is speaking from a
lofty point of view.
But there are two sorts of ‘listing.’ There is the listing which is the yielding to the mob
of ignoble passions and clamant desires of the animal nature within us, and there is
the ‘listing’ which is obeying the impulses of a higher will, that has been blended with
ours. And there you come to the secret of true freedom, which does not consist in
doing as I like, but in liking to do as God wishes me to do. When our Lord says ‘where
it listeth,’ He implies that a change has passed over a man, when that new life is born
within him, whereby the law, the known will of God, is written upon his heart, and,
inscribed on these fleshly tables, becomes no longer an iron force external to him, but
a vital impulse within him. That is freedom, to have my better will absolutely
conterminous and coincident with the will of God, so far as I know it. Just as a man is
not imprisoned by limits beyond which he has no desire to go, so freedom, and
elevation, and nobility come by obeying, not the commands of an external authority,
but the impulse of an inward life.
‘Ye have not received the spirit of bondage,’ because God hath given us the Spirit of
power, and of love, and of self-control, which keeps down that base and inferior
‘listing,’ and elevates the higher and the nobler one, ‘Where the Spirit of the Lord is,
there is liberty,’ because duty has become delight, and there is no desire in the new
and higher nature for anything except that which God enjoins. The true freedom is
when, by the direction of our will, we change ‘must’ into ‘I delight to do Thy will.’ So
we are set free from the bondage and burden of a law that is external, and is not
loved, and are brought into the liberty of, for dear love’s sake, doing the will of the
beloved.
‘Myself shall to my darling be
Both law and impulse,’
says one of the poets about a far inferior matter. It is true in reference to the
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125. Christian life, and the ‘liberty wherewith Christ hath made us free,’
But, then, in order freely to understand the sweep and the greatness of this perfect
law of liberty, we must remember that the new life is implanted in us precisely in
order that we may suppress, and, if need be, cast out and exorcise, that lower ‘listing,’
of which I have said that it is always ignoble and sometimes animal. For this freedom
will bring with it the necessity for continual warfare against all that would limit and
restrain it-namely, the passions and desires and inclinations of our baser or nobler,
but godless, self. These are, as it were, deposed by the entrance of the new life. But it
is a dangerous thing to keep dethroned and discrowned tyrants alive, and the best
thing is to behead them, as well as to cast them from their throne. ‘If ye, through the
Spirit, do put to death the deeds’ and inclinations and wills ‘of the flesh, ye shall live’;
and if you do not, they will live and will kill you. So the freedom of the new life is a
militant freedom, and we have to fight to maintain it. As Burke said about the
political realm, ‘the price of liberty is eternal vigilance,’ so we say about the new life
of the Christian man-he is free only on condition that he keeps well under hatches the
old tyrants, who are ever plotting and struggling to have dominion once again.
Still further, whilst this new life makes us free from the harshness of a law that can
only proclaim duty, and also makes us free from our own baser selves, it makes us
free from all human authority. The true foundation of the Christian democracy is that
each individual soul has direct and immediate access to, and direct and real
possession of, God, in his spirit and life. Therefore, in the measure in which we draw
into ourselves the new life and the Spirit of God shall we be independent of men
round us, and be able to say, ‘With me it is a very small matter to be judged of you or
of man’s judgment.’ That new life ought to make men original, in the deep and true
sense of the word, as drawing their conceptions of duty and their methods of life, not
at second hand from other men, but straight from God Himself. If the Christian
Church was fuller of that divine life than it is, it would be fuller of all varieties of
Christian beauty and excellence, and all these would be the work of ‘that one and the
selfsame Spirit dividing to every man severally as He will.’ If this congregation were
indeed filled with the new life, there would be an exuberance of power, and a
harmonious diversity of characteristics about it, and a burning up of the
conventionalities of Christian profession such as we do not dream of to-day. ‘The
wind bloweth where it listeth.’
II. Here we have this new life in its manifestation.
‘Thou hearest the sound,’ or, as the Word might literally be rendered, the ‘voice
thereof,’ from the little whisper among the young soft leaves of the opening beeches
in our woods to-day, up to the typhoon that spreads devastation over leagues of
tropical ocean. That voice, now a murmur, now a roar, is the only manifestation of
the unseen force that sweeps around us. And if you are a Christian man or woman
your new life should be thus perceptible to others, in a variety of ways, no doubt, and
in many degrees of force. You cannot show its roots; you are bound to show its fruits.
You cannot lay bare your spirits, and say to the world, ‘Look! there is the presence of
a divine germ in me,’ but you can go about amongst men, and witness to the
possession of it by the life that you live. There are a great many Christian people from
whom, if you were to listen ever so intently, you would not hear a sough or a ripple.
There is a dead calm; the ‘rushing mighty wind’ has died down; and there is nothing
but a greasy swell upon the windless ocean. ‘The wind bloweth,’ and the ‘sound’ is
heard. The wind ceases, and there is a hideous silence. And that is the condition of
many a man and woman that has a name to live and is dead. Does anybody hear the
whisper of that breath in your life, Christian man? It is not for me to answer the
question; it is for you to ask it and answer it for yourselves.
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126. And Christians should be in the world, as the very breath of life amidst stagnation.
When the Christian Church first sprung into being it did come into that corrupt,
pestilential march of ancient heathenism with healing on its wings, and like fresh air
from the pure hills into some fever-stricken district. Wherever there has been a new
outburst, in the experience of individuals and of churches, of that divine life, there
has come, and the world has felt that there has come, a new force that breathes over
the dry bones, and they live. Alas, alas! that so frequently the professing Christian
Church has ceased to discharge its plain function, to breathe on the slain that they
may live.
They are curing, or say they are curing, consumption nowadays, by taking the patient
and keeping him in the open air, and letting the wind of heaven blow freely about
him. That, and not shutting people in warm chambers, and coddling them with the
prescriptions of social and political reformation, that is the cure for the world’s
diseases. Wherever the new life is vigorous in men, men will hear the sound thereof,
and recognise that it comes from heaven.
III. Lastly, here we have the new life in its double secret.
I have been saying that it has a means of manifestation which all Christian people are
bound to exemplify. But our Lord draws a broad distinction between that which can
be manifested and that which cannot. As I said, you can show the leaves and the
fruits; the roots are covered. ‘Thou hearest the sound thereof, but canst not tell
whence it cometh, nor whither it goeth.’
The origin of that new life is ‘hid with Christ in God.’ And so, since we are not
dependent upon external things for the communication of the life, we should not be
dependent upon them for its continuation and its nourishment, and we should
realise that, if we are Christians, we are living in two regions, and, though as regards
the surface life we belong to the things of time, as regards the deepest life, we belong
to eternity. All the surface springs may run dry. What then? As long as there is a
deep-seated fountain that comes welling up, the fields will be green, and we may
laugh at famine and drought. If it be true that ‘our lives are hid with Christ in God,’
then it ought to be true that the nourishments, as well as the direction and impulse of
them, are drawn from Him, and that we seek not so much for the abundance of the
things that minister to the external as for the fulness of those that sustain the inward,
the true life, the life of Christ in the soul.
The world does not know where that Christian life comes from. If you are a Christian,
you ought to bear in your character a certain indefinable something that will suggest
to the people round you that the secret power of your life is other than the power
which moulds theirs. You may be naturalised, and you may speak fairly well the
language of the country in which you are a sojourner, but there ought to be
something in your accent which tells where you come from, and betrays the
foreigner. We ought to move amongst men, having about us that which cannot be
explained by what is enough to explain their lives. A Christian life should be the
manifestation to the world of the supernatural.
They ‘know not whence it cometh nor whither it goeth.’ No; that new life in its
feeblest infancy, and before it speaks, if I may so say, is, by its very existence, a
prophet, and declares that there must be, beyond this ‘bank and shoal of time,’ a
region to which it is native, and in which it may grow to maturity. You will find in
your greenhouses exotics that stand there, after all your pains and coals, stunted, and
seeming to sigh for the tropical heat which is their home. The earnest of our
inheritance, the first-fruits of the Spirit, the Christian life which originated in, and is
sustained by, the flowing of the divine life into us, demands that, somehow or other,
the stunted plant should be lifted and removed into that ‘higher house where these
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127. are planted’-and what shall be the spread of its branches, and the lustre of its leaves,
and what the gorgeousness of its blossoms, and what the perennial sweetness of its
fruits then and there, ‘it doth not yet appear.’
They ‘know not whither it goeth.’ And even those who themselves possess it know
not, nor shall know, through the ages of a progressive approximation to the ever-
approached and never-attained perfection. ‘This spake He of the Holy Ghost, which
they that believe on Him should receive.’ Trust Christ, and ‘the law of the Spirit of
Life in Christ Jesus shall make you free from the law of sin and death.’
9 “How can this be?” Nicodemus asked.
BARNES, "How can these things be? - Nicodemus was still unwilling to admit
the doctrine unless he understood it; and we have here an instance of a man of rank
stumbling at one of the plainest doctrines of religion, and unwilling to admit a truth
because he could not understand “how” it could be, when he daily admitted the truth
of facts in other things which he could as little comprehend. And we may learn:
1. That people will often admit facts on other subjects, and be greatly perplexed
by similar facts in religion.
2. That no small part of people’s difficulties are because they cannot understand
how or why a thing is.
3. That people of rank and learning are as likely to be perplexed by these things as
those in the obscurest and humblest walks of life.
4. That this is one reason why such men, particularly, so often reject the truths of
the gospel.
5. That this is a very unwise treatment of truth, and a way which they do not
apply to other things.
If the wind cools and refreshes me in summer if it prostrates the oak or lashes the
sea into foam - if it destroys my house or my grain, it matters little how it does this;
and so of the Spirit. If it renews my heart, humbles my pride, subdues my sin, and
comforts my soul, it is a matter of little importance how it does all this. Sufficient for
me is it to know that it is done, and to taste the blessings which flow from the
renewing. and sanctifying grace of God.
CLARKE, "How can these things be? - Our Lord had very plainly told him
how these things could be, and illustrated the new birth by one of the most proper
similes that could be chosen; but so intent was this great man an making every thing
submit to the testimony of his senses that he appears unwilling to believe any thing,
unless he can comprehend it. This is the case with many - they profess to believe
because they comprehend; but they are impostors who speak thus: there is not a man
in the universe that can fully comprehend one operation, either of God or his
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128. instrument nature; and yet they must believe, and do believe, though they never did
nor ever can fully comprehend, or account for, the objects of their faith.
GILL, "Nicodemus answered and said unto him,.... Remaining still as
ignorant as ever, though Christ had explained the phrase "born again", at which he
stumbled, by a being "born of water and of the Spirit", or of the grace of the Spirit of
God; and had illustrated this by the free, powerful, and invisible blowing of the wind:
how can these things be? The Arabic version reads, "how can this be?" referring
either to the last thing said, that a man's being born of the Spirit, is like the blowing
of the wind; or to the explanation of the first expression, that a man should be born
of water, and of the Spirit; or to the first assertion itself, that a man should be born
again; which notwithstanding the explanation and illustration, seemed as impossible,
and as impracticable as ever; or rather to them all, and so the Persic version reads,
"how can all these things be?"
HENRY, "2. Here is a discourse concerning the certainty and sublimity of gospel
truths, which Christ takes occasion for from the weakness of Nicodemus. Here is,
(1.) The objection which Nicodemus still made (Joh_3:9): How can these things
be? Christ's explication of the doctrine of the necessity of regeneration, it should
seem, made it never the clearer to him. The corruption of nature which makes it
necessary, and the way of the Spirit which makes it practicable, are as much
mysteries to him as the thing itself; though he had in general owned Christ a divine
teacher, yet he was unwilling to receive his teachings when they did not agree with
the notions he had imbibed. Thus many profess to admit the doctrine of Christ in
general, and yet will neither believe the truths of Christianity nor submit to the laws
of it further than they please. Christ shall be their teacher, provided they may choose
their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning,
after all: “How can these things be? They are things I do not understand, my capacity
will not reach them.” Thus the things of the Spirit of God are foolishness to the
natural man. He is not only estranged from them, and therefore they are dark to
him, but prejudiced against them, and therefore they are foolishness to him. [2.]
Because this doctrine was unintelligible to him (so he was pleased to make it), he
questions the truth of it; as if, because it was a paradox to him, it was a chimera in
itself. Many have such an opinion of their own capacity as to think that that cannot
be proved which they cannot believe; by wisdom they knew not Christ.
(2.) The reproof which Christ gave him for his dulness and ignorance: “Art thou a
master in Israel, Didaskalos - a teacher, a tutor, one who sits in Moses's chair, and
yet not only unacquainted with the doctrine of regeneration, but incapable of
understanding it?” This word is a reproof, [1.] To those who undertake to teach
others and yet are ignorant and unskilful in the word of righteousness themselves.
[2.] To those that spend their time in learning and teaching notions and ceremonies
in religion, niceties and criticisms in the scripture, and neglect that which is practical
and tends to reform the heart and life. Two words in the reproof are very emphatic: -
First, The place where his lot was cast: in Israel, where there was such great plenty of
the means of knowledge, where divine revelation was. He might have learned this out
of the Old Testament. Secondly, The things he was thus ignorant in: these things,
these necessary things, there great things, these divine things; had he never read
Psa_50:5, Psa_50:10; Eze_18:31; Eze_36:25, Eze_36:26?
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129. JAMIESON, "How, etc. — Though the subject still confounds Nicodemus, the
necessity and possibility of the new birth is no longer the point with him, but the
nature of it and how it is brought about [Luthardt]. “From this moment Nicodemus
says nothing more, but has sunk unto a disciple who has found his true teacher.
Therefore the Savior now graciously advances in His communications of truth, and
once more solemnly brings to the mind of this teacher in Israel, now become a
learner, his own not guiltless ignorance, that He may then proceed to utter, out of
the fullness of His divine knowledge, such farther testimonies both of earthly and
heavenly things as his docile scholar may to his own profit receive” [Stier].
SBC, "The Christian Mysteries.
The Feast of Trinity succeeds Pentecost; the light of the Gospel does not remove
mysteries in religion. This is our subject. Let us enlarge upon it.
I. Consider such difficulties in religion as press upon us independently of the
Scriptures. Now we shall find the Gospel has not removed these; they remain as great
as before Christ came. Why does God permit so much evil in His own world? This
was a mystery before God gave His revelation. It is as great a mystery now, and
doubtless for this reason, because knowledge about it would do us no good; it would
merely satisfy curiosity.
II. Nor, again, are the difficulties of Judaism removed by Christianity. The Gospel
gives us no advantages, in mere barren knowledge, above the Jew, or above the
unenlightened heathen.
III. Nay, we may proceed to say, further than this, that it increases our difficulties. It
is, indeed, a remarkable circumstance, that the very revelation that brings us
practical and useful knowledge about our souls, in the very act of doing so, may (as it
would seem), in consequence of doing so, bring us mysteries. We gain spiritual light
at the expense of intellectual perplexity; a blessed exchange doubtless, still at the
price of perplexity. As we draw forth many remarkable facts concerning the natural
world which do not lie on its surface, so by meditation we detect in revelation this
remarkable principle, which is not openly propounded, that religious light is
intellectual darkness.
IV. Such being the necessary mysteriousness of Scripture doctrine, how can we best
turn it to account in the contest which we are engaged on with our own evil hearts?
Difficulties in revelation are expressly given to prove the reality of our faith. They are
stumbling-blocks to proud, unhumbled minds, and were intended to be such. Faith is
unassuming, modest, thankful, obedient. Those that believe not fall away; the true
disciples remain firm, for they feel their eternal interests at stake, and ask the very
plain and practical, as well as affectionate, question, "To whom shall we go" if we
leave Christ?
J. H. Newman, Parochial and Plain Sermons, vol. i., p. 203.
CALVIN, "9.How can these things be? We see what is the chief obstacle in the
way of Nicodemus. Every thing that he hears appears monstrous, because he
does not understand the manner of it; so that there is no greater obstacle to us
than our own pride; that is, we always wish to be wise beyond what is proper,
and therefore we reject with diabolical pride every thing that is not explained to
our reason; as if it were proper to limit the infinite power of God to our poor
capacity. We are, indeed, permitted, to a certain extent, to inquire into the
manner and reason of the works of God, provided that we do so with sobriety
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130. and reverence; but Nicodemus rejects it as a fable, on this ground, that he does
not believe it to be possible. On this subject we shall treat more fully under the
Sixth Chapter.
COFFMAN, "Verse 9
Nicodemus answered and said unto him, How can these things be?
The natural man finds it very difficult to receive spiritual things, due to his
inherent preoccupation with the mechanics of them, the "how" of everything.
Nicodemus' question is therefore one of remarkable interest to all.
HOW CAN THESE THINGS BE?
How persistently man probes every mystery! Wherever there are dark and
knotty problems, or things hard to be understood, there man stands, the great
inquisitor, demanding to know, "How can these things be?" In a sense, this
attitude is the glow of the human race, resulting in countless discoveries and
inventions; and yet, there are certain areas that God seems to have reserved for
himself, for even in Paradise there was a tree forbidden to man. In a little
different sense, there remain certain questions of the deep things of God, which,
by their very nature, are unanswerable. This is such a question, nor does it stand
alone. However, the question of "how" God does this or that is not necessary to
the enjoyment of God's gifts. As Jesus said:
So is the kingdom of heaven, as if a man should cast seed into the ground; and he
should sleep and rise night and day, and the seed should spring up and grow, he
knoweth not how ... but when the fruit is brought forth, immediately he putteth
in the sickle (Mark 4:26-29).
From this word of Jesus, it is plain that people should be more concerned with
obeying God's laws than in searching out the "why" and the "how." Nicodemus
apparently permitted his puzzlement over the "how" of the new birth to prevent
his ready acceptance of Christ's word. Of course, such questions have their
place, but obedience should not wait upon the resolution of all problems.
Some of the questions which are similar to the one that Nicodemus raised here
are: (1) How did God create the heavens and the earth? People strive in vain to
answer this; but they cannot agree. It is enough for the child of faith to believe
that "God spake, and it was done; He commanded and it stood fast" (Psalms
33:9). (2) How does God answer prayer? Does He answer by performing a
miracle? How can prayer do any good when God already knows everything? We
must confess a little sadly that we do not know; but we believe that "The
effectual fervent prayer of a righteous man availeth much" (James 5:16). (3)
How are the dead raised up? (1 Corinthians 15:35). This is another "how" that
torments the intellect endlessly; but the believer holds that it is no more difficult
for God to give one another life than it was for Him to have given him the first
life. The soul's deepest instinct demands belief in a resurrection; but "how" it
will come to pass is a problem beyond the perimeter of man's ability to solve
problems. And yet there is an instinct supporting the divine revelation that a
resurrection will indeed occur.
130

131. Illustration: The great chemist Farraday received an engraved cup of pure silver
with his name and inscription on it; but one day a workman knocked it into a jar
of nitric acid where it was quickly consumed. The workman was frantic with
concern, but the great Farraday only smiled. He added other chemicals to the
jar, precipitated the silver from the solution, returned it to the original
craftsman; and within six weeks, the same cup was sitting in its accustomed
place, perfect as before, inscription and all! If man with his little learning can do
a thing like that, how easily may God recall our human spirits and reclothe them
with the robes of flesh; nor should we dare to disbelieve it, merely because God
has not permitted us to photograph him in the process.
How can a man be born again when he is old ... ? Part of the answer to that
question, namely the reception of the Holy Spirit, was not even available to the
apostles at the time Nicodemus made this inquiry; and his mistake of waiting
until he had all the answers was tragic. His greater concern should have been the
acceptance of what he knew, namely, that he should have accepted the baptism
of John. If he had submitted to that, as did Christ and the apostles, he would
have experienced more, in time, and would have been truly "born again."
BIBLICAL ILLUSTRATOR, "How can these things be?
Religious revivals
This question is often asked concerning revivals of religion, and in dealing with it I
would show
I. THAT THERE ARE SOLID GROUNDS ON WHICH TO BUILD A HOPE OF THE
DISPENSATION OF THE SPIRIT TO PRODUCE REVIVALS OF RELIGION IN OUR
CHURCHES.
1. We should endeavour to obtain a correct estimate of the real condition of the
primitive churches of whom we read that they received the Holy Ghost. On this
subject there are two opinions.
(1) Some regard them as bordering on perfection.
(2) Others as discovering the weaknesses of an infantile state emerging from
barbarism. The truth lies between the two extremes. They were distinguished
by peculiar privileges and exalted attainments, but many of them were
possessed of weakness, imperfections, and sins. Yet nothing is more
indisputable than that they were in constant receipt of the influences of the
Spirit of God.
2. The Holy Spirit chooses oftentimes to display His Divine prerogative of
sovereignty as to the time, place, and modes of His operations; and He displays it
in such a manner that not unfrequently He gives no account of it to us. How is it
that of two men brought up under the same influences one is converted and the
other not? There is an analogy between the operations of God in nature and in
grace, as different countries will yield different productions, each excellent in
their kind; as oaks are of slow, and parasites of rapid growth, so is the work of
conversion. Read the explication of the subject in 1Co_12:1-31. So one country is
visited with a dispensation of the Spirit which issues in marked and numerous
conversions, while another is visited with one which issues in works in defence of
the gospel, and yet another with the missionary spirit.
3. There are circumstantials often connected with revivals which are by no means
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132. essential to their general character.
(1) It is no indication of a genuine revival that there is great excitement.
There may be real spiritual excitement, but often it is of an empty character;
and there may be a true revival when all is calm and noiseless.
(2) Nor is it a certain evidence that great numbers profess to be converted.
4. There are facts frequently occurring amongst ourselves which prove that the
Spirit has not forsaken us.
(1) Individual sermons are known to produce great results.
(2) Churches often receive members into fellowship without special efforts.
(3) Individual cases of conversion show the Spirit’s operation.
5. Inference that if the means be employed we may expect yet greater things in
the way of the Spirit’s manifestations.
II. THERE ARE PREPARATORY MEASURES TO BE ADOPTED IN ORDER TO
THE ATTAINMENT OF THESE HIGH AND GRACIOUS DISTINCTIONS.
1. Cultivate a solemn, deep, and abiding conviction of the necessity and
importance of the Spirit’s influences to advance the cause of religion.
(1) In your own hearts.
(2) In your congregations and churches.
2. Labour to put out of the way all those impediments which tend to obstruct the
descent of the Spirit. Trifling with prayer, speculating on gospel verities,
hypocrisy in worship, conformity with the world, uncharitableness and all those
things which “grieve the Holy Spirit of God.”
3. Acknowledge thankfully what God has already done by His Spirit.
(1) Not to do so displays ignorance and ingratitude.
(2) To do so will open the eye to God’s wonderful working in many
particulars, church building, Bible circulation, Sunday schools, missions, etc.
4. Consecrate more time to fervent and importunate prayer-private, family,
social, etc.
5. Expect great things from God. (J. Clayton.)
Genteel ignorance
John Wesley always preferred the middling and lower classes to the wealthy. He said,
“If I might choose, I should still, as I have done hitherto, preach the gospel to the
poor.” Preaching in Monkton Church, a large old, ruinous building, he says, “I
suppose it has scarce had such a congregation during this century. Many of them
were gay, genteel people, so I spoke on the first elements of the gospel, but I was still
out of their depth. Oh, how hard it is to be shallow enough for a polite audience!”
(Anecdotes of the Wesleys.)
Man naturally ignorant
To unconverted persons a great part of the Bible resembles a letter written in cipher.
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133. The blessed Spirit’s office is to act as God’s decipherer, by letting His people into the
secret of celestial experience, as the key and clue to those sweet mysteries of grace,
which were before as a garden shut up, or as a fountain sealed, or as a book written in
an unknown character. (Toplady.)
Christ and the enquiry room
I. THE INQUIRER Nicodemus was
1. A sincere inquirer; his sincerity was based on a conviction of Christ’s Divine
mission. He knew there could be no trickery or magic in His wonderful works.
Hence his unequivocal confession.
2. An anxious inquirer.
3. A perplexed inquirer.
(1) Perplexity results from thought and imperfect knowledge. In the
multitude of his thoughts Nicodemus is bewildered. He is learned in the law,
but ignorant of Christ’s true character as witnessed by the prophets.
(2) Prejudice begets perplexity; and to receive Jesus as the Messiah was to do
violence to all orthodox views. But blessed is the perplexity that prompts to
inquiry.
4. A reverential inquirer.
II. THE SUBJECTS TAUGHT IN THE INQUIRY ROOM
1. The kingdom of God. This kingdom is
(1) Real, though not of this world.
(2) Spiritual; hence it cometh without observation.
(3) Victorious, its weapons being mighty through God.
2. This kingdom has conditions. Entrance to it could not be
(1) by natural birth;
(2) by nationality;
(3) circumcision;
(4) pharisaical righteousness;
(5) but by Divine birth.
III. THE METHOD ADOPTED WAS COVERSATIONAL.
IV. THE RESULTS.
1. For a time doubtful.
2. Afterwards most satisfactory. (Joseph Heaton.)
Nicodemus’s perplexity
1. We live in a world of wonders: vegetable growth, insect evolution, human
birth; about each of which we might well say, “How can these things be?”
2. There are greater wonders in the world towards which we are hastening—
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134. resurrection, etc.
3. Not less wonderful is the work of grace within a man’s soul.
I. WHAT THESE THINGS WERE WHICH PERPLEXED NICODEMUS. The new
birth.
1. This doctrine is one of which the Bible is full. See Joh_1:13; 2Co_5:17; Eph_
1:20; 1Pe_1:23, which teach that only by the almighty power of God can a dead
sinner be born again, and that this power is exercised through the Word of Truth.
2. This doctrine presupposes the corruption of human nature—not that it has
simply gone wrong through bad example and vicious training. It does not want
mending, but renewing.
3. David found this out—“I was shapen in iniquity.” So did St. Paul—“In my flesh
dwelleth no good thing,” “They that are in the flesh cannot please God.”
4. This doctrine is very humbling to pride of birth and intellect.
5. This doctrine conveys a blessed truth. Man may become a child of God, holy
and meet for heaven.
6. Heaven being a character as well as a place no man can enter without being
born again.
II. THESE ARE THE THINGS WE MUST KNOW IF WE ARE TO BE SAVED.
1. The very worst may be saved.
2. To be saved we must go to the author of the new birth.
3. Whatsoever may be our wants with regard to the present life nothing can stand
in the place of His. Philanthropic schemes are good in their place, but are as the
small dust of the balance compared with this.
4. The new birth is a personal experience, and each sinner must come
individually, prayerfully, believingly and now. (Canon Miller.)
PINK 9-21, We begin with an Analysis of the passage which is before us:—
1. The Dullness of Nicodemus, verses 9, 10.
2. The Unbelief of Nicodemus, verses 11, 12.
3. The Omnipresence of Christ, verse 13.
4. The Necessity of Christ’s Death, verses 14, 15.
5. The Unspeakable Gift of God, verse 16.
6. The Purpose of God in sending Christ, verse 17.
7. Grounds of Condemnation, verses 18-21.
In our last chapter we dealt at length with Nicodemus’ interview with Christ, and
sought to bring out the meaning of our Lord’s words on that occasion. We saw
how the Savior insisted that the new birth was an imperative necessity; that, even
though Nicodemus were a Pharisee, a member of the Sanhedrin, nevertheless,
unless he was born again he could not see the kingdom of God, i.e. come to know
the things of God. We also saw how the Lord explained the character of the new
birth as a being "born of water (the Word) and of the Spirit"; that regeneration
was not a process of reformation or the improving of the old man, but the
creating of an altogether new man. That which is born of flesh is flesh, and no
artifices of men can ever make it anything else. If a sinner is to enter the
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135. kingdom of God he must be born again. Finally, we saw how the Savior likened
the operations of the Spirit in bringing about the new birth to the sovereign but
mysterious action of the wind. The Savior had used great plainness of speech,
and one had thought it impossible for an intelligent man to miss His meaning.
But observe the next verse.
"Nicodemus answered and said unto him, How can these things be?" (John 3:9).
How this reveals the natural man! It is true that Nicodemus was an educated
man and, doubtless, one of exemplary moral character; but something more than
education and morality are needed to understand the things of God. God has
spoken plainly, and in simple terms, yet notwithstanding, the natural man,
unaided, has no capacity to receive what God has recorded in His Holy Word.
Even though God became incarnate and spoke in human language, men
understood Him not. This is demonstrated again and again in this Gospel. Christ
spoke of raising the temple of His body, and they thought He referred to the
temple standing in Jerusalem. He spoke to the Samaritan woman of the "living
water," and she supposed Him to be referring to the water of Jacob’s well. He
told the disciples He had meat to eat they knew not of, and they thought only of
material food (John 4:32). He spoke of Himself as the Living Bread come down
from heaven which, said He, "is my flesh, which I will give for the life of the
world," and the Jews answered, "How can this man give us his flesh to eat?"
(John 6:51, 52). He declared, "Yet a little while am I with you, and then I go unto
Him that sent me. Ye shall seek me, and shall not find me; and where I am,
thither ye cannot come," and His auditors said, "Whither will he go, that we
shall not find him? Will he go unto the dispersed among the Gentiles?" (John
7:33-35). Again, He said, "I go my way, and ye shall seek me, and shall die in
your sins: whither I go, ye cannot come"; and the Jews replied, "Will he kill
himself? because he saith, Whither I go, ye cannot come" (John 8:21, 22). He
declared, "If ye continue in my word, then are ye my disciples indeed; And ye
shall know the truth, and the truth shall make you free," and they answered,
"We be Abraham’s seed, and were never in bondage to any man: how mayest
thou, Ye shall be made free?" (John 8:31-33). And so we might continue through
this Gospel. What a commentary upon human intelligence; what a proof of
man’s stupidity and blindness!
And Nicodemus was no exception. Master in Israel he might be, yet he was
ignorant of the ABC of spiritual things. And why? What is the cause of the
natural man’s stupidity? Is it because he is in the dark: "The way of the wicked
is as darkness: they know not at what they stumble" (Prov. 4:19). The testimony
of the New Testament is equally explicit: "Having the understanding darkened,
being alienated from the life of God through the ignorance that is in them,
because of the blindness of their heart" (Eph. 4:18). How humbling all this is.
How it exposes the folly of the proud boasting of men upon their fancied wisdom
and learning! The natural man is in the dark because he is blind. Yet how rarely
is this stressed in the modern pulpit. How very rarely do most of the Bible
teachers of the day emphasize and press the blindness of natural man, and his
deep need of Divine illumination! These things are not palatable we know, and a
faithful exposition of them will not make for the popularity of those who preach
them: yet are they sorely needed in these days of Laodicean complacency. Let
any one who desires to follow the example which our Savior has left us, read
through the four Gospels at a sitting, with the one purpose of discovering how
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136. large a place He gave in His preaching to the depravity of man, and most
probably the reader will be greatly surprised.
"How can these things be?" Nicodemus was at least honest. He was not ashamed
to own his ignorance, and ask questions. Well for many another if they would do
likewise. Too many are kept in ignorance by a foolish pride which scorns to take
the place of one seeking light. Yet this is one of the prime requirements in any
who desire to learn. It applies as much to the believer as to the unbeliever. If the
Christian refuses to humble himself, if he disdains the attitude of "What I see
not, teach thou me" (Job 34:32); if he is unwilling to receive instruction from
those taught of God, and above all, if he fails to cry daily to God "Open thou
mine eyes, that I may behold wondrous things out of thy law" (Ps. 119:18), he
will not, and cannot, grow in the knowledge of the truth.
"Jesus answered and said unto him, Art thou a master of Israel, and knowest not
these things?" (John 3:10). It is to be noted that our Lord here employed the
same term in interrogating Nicodemus as this ruler of the Jews used at the
beginning when addressing Christ, for in the Greek the word for "teacher" in
verse 2 is the same as the one rendered "master" in verse 10. It is exceedingly
striking to observe that in the brief record of this interview we find the Lord
employing just seven times the very expression used by Nicodemus himself. We
tabulate them thus:
1. Nicodemus declared, "We know," verse 2.
Christ said, "That which we know we speak" (Gk.), verse 11.
2. Nicodemus said, "Thou art a teacher," verse 2.
Christ said, "Art thou a teacher?" verse 10.
3. Nicodemus said, "Except God be with him," verse 2.
Christ said, "Except a man be," verse 3.
4. Nicodemus asked, "How can a man be born?" verse 4.
Christ answered, "Except a man be born," verse 5.
5. Nicodemus asked, "Can he enter?" verse 4.
Christ answered, "He cannot enter," verse 5.
6. Nicodemus asked, "How can?" verse 9.
Christ asked, "How shall?" verse 12.
7. Nicodemus asked, "How can these things be?" verse 9.
Christ asked, "knowest not these things?" verse 10.
It is really startling to behold this remarkable correspondency between the
language of Nicodemus and the words of the Savior, and surely there is some
important lesson to be learned from it. What are we to gather from this
employment by Christ of the terms first used by Nicodemus? Does it not
illustrate a principle and teach a lesson for all Christian workers? Let us state it
this way: Christ met this man on his own ground, and made his own language
the channel of approach to his heart. How simple, yet how important. Have we
not often been puzzled to know how to approach some person in whose soul we
were interested? We wondered just where was the place to begin. Well, here is
light on the problem. Make his own utterances the starting point of your address.
Turn his own words around against him, and whenever possible, invest them
with a deeper meaning and a higher application.
"Jesus answered and said unto him, Art thou a master of Israel, and knowest not
these things?" What a rebuke this was! It was as though the Lord had said,
"You a teacher, and yet untaught yourself? You a lightholder, and yet in the
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137. dark! You a master of Israel, and yet ignorant of the most elementary spiritual
truths!" How searching, and how solemn! To what extent is this true of the
writer and the reader? Ah, must we not all of us hang our heads in shame? How
little we know of what we ought to know. How blind we are! So blind that we
need to be guided into the truth (John 16:13)! Is not our sorest need that of going
to the great Physician and seeking from Him that spiritual "eyesalve," so that He
may anoint our eyes that we can see (Rev. 3:18)? God forbid that the haughtiness
of Laodicean-ism should prevent us.
Ere passing on to the next verse let us point out one more lesson from that now
before us—verse 10. Even a religious teacher may be ignorant of Divine truth.
What a solemn warning is this for us to put no confidence in any man. Here was
a member of the Sanhedrin, trained in the highest theological school of his day,
and yet having no discernment of spiritual things. Unfortunately he has had
many successors. The fact that a preacher has graduated with honors from some
theological center is no proof that he is a man taught of the Holy Spirit. No
dependence can be placed on human learning. The only safe course is to emulate
the Bereans, and bring everything we hear from the platform and pulpit, yes,
and everything we read in religious magazines, to the test of the Word of God,
rejecting everything which is not clearly taught in the Holy Oracles.
"Verily, verily, I say unto thee, We speak that we do know, and testify that we
have seen; and ye receive not our witness" (John 3:11). As pointed out above,
this was Christ’s reply to what Nicodemus had said in his opening statement.
"We know that thou art a teacher come from God" declared this representative
of the Sanhedrin. In response, our Lord now says, "We speak that we do know,
and testify that we have seen." At a later stage in the conversation, Nicodemus
had asked, "How can these things be?" (verse 9). What Christ had said
concerning the new birth had struck this ruler of the Jews as being incredible.
Hence this solemn and emphatic declaration—"We speak that we do know, and
testify that we have seen." Christ was not dealing with metaphysical speculations
or theological hypotheses, such as the Jewish doctors delighted in. Instead, He
was affirming that which He knew to be a Divine reality, and testifying to that
which had an actual existence and could be seen and observed. What an example
does our Lord set before all His servants! The teacher of God’s Word must not
attempt to expound what is not already clear to himself, still less must he
speculate upon Divine things, or speak of that of which he has no experimental
acquaintance. Bather must he speak of that which he knows and testify to that
which he has seen.
"And ye receive not our witness." There is an obvious connection between this
statement and what is recorded in the previous verse. There we find Christ
chiding Nicodemus for his ignorance of Divine truth; here He reveals the cause
of such ignorance. The reason a man does not know the things of God, is because
he receives not God’s witness concerning them. It is vitally important to observe
this order. First receiving, then knowledge: first believing what God has said,
and then an understanding of it. This principle is illustrated in Hebrews
11:3—"Through faith we understand." This is the first thing predicated of faith
in that wonderful faith chapter. Faith is the root of perception. As we believe
God’s Word, He honors our faith by giving us a knowledge of what we have
believed. And, if we believe not His Word we shall have no understanding
whatever of Divine things.
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138. "If I have told you earthly things and ye believe not, how shall ye believe, if I tell
you heavenly things?" (John 3:12). This is closely connected with the previous
verse. There, the Lord Jesus lays bare the cause of man’s ignorance in the things
of God; here He reveals the condition of growth in knowledge. God’s law in the
spiritual realm corresponds with that which operates in the natural world: there
is first the blade, then the ear, and last the full corn in the ear. God will not
reveal to us a higher truth until we have thoroughly apprehended the simpler
ones first. This, we take it, is the moral principle that Christ here enunciated.
"Earthly things" are evident and in measure comprehensible, but "heavenly
things" are invisible and altogether beyond our grasp until Divinely revealed to
us. As to the local or immediate reference, we understand by the "earthly things"
the new birth which takes place here upon earth, and the Lord’s reference to the
"wind" as an illustration of the Spirit’s operations in bringing about the new
birth. These were things that Nicodemus ought to have known about from
Ezekiel 36:25-27. If, then, Nicodemus believed not God’s Word concerning these
earthly things, of what avail would it be for Christ to speak to him of "heavenly
things?" We pause to apply this searching principle to ourselves.
Why is it that our progress is so slow in the things of God? What is it that
retards our growth in the knowledge of the truth? Is not the answer to these and
all similar questions stated above: "If I have told you earthly things, and ye
believe not, how shall ye believe, if I tell you heavenly things?" The earthly
things are things pertaining to the earthly realm. They are the things which have
to do with our present life here upon earth. They are the commands of God
which are for the regulation of our daily walk down here. If we believe not these,
that is, if we do not appropriate them and submit ourselves to them, if we do not
receive and heed them, then will God reveal to us the higher mysteries—the
"heavenly things?" No, indeed, for that would be setting a premium on our
unbelief, and casting pearls before swine.
Why is it that we have so little light on many of the prophetical portions of
Scripture? Why is it that we know so little of the conditions of those who are now
"present with the Lord?" Why is it that we are so ignorant of what will form our
occupation in the eternal state? Is it because the prophecies are obscure? Is it
because God has revealed so little about the intermediate and eternal states?
Surely not. It is because we are in no condition to receive illumination upon these
things. Because we have paid so little earnest heed to the "earthly things" (the
things pertaining to our earthly life, the precepts of God for the regulation of our
earthly walk) God withholds from us a better knowledge of "heavenly things,"
things pertaining to the heavenly realm. Let writer and reader bow before God
in humble and contrite confession for our miserable failures, and seek from Him
that needed grace that our ways may be more pleasing in His sight. Let our first
desire be, not a clearer apprehension of the Divine mysteries, but a more implicit
obedience to the Divine requirements. As we turn to God’s Word, let our
dominant motive be that we may learn God’s mind for us in order that we may
do it, and not that we may become wise in recondite problems. Let us remember
that "strong meat belongeth to them that are of full age, even those who by
reason of use have their senses (spiritual senses) exercised to discern both good
and evil" (Heb. 5:14).
"And no man hath ascended up to heaven, but he that came down from heaven,
even the Son of man which is in heaven" (John 3:13). The connection between
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139. this verse and the preceding one seems to be as follows. The "heavenly things" to
which the Lord had referred had not till then been clearly revealed to men. To
ascend to heaven, and penetrate the hidden counsels of God, was an utter
impossibility to fallen man. Only the Son, whose native residence was heaven,
was qualified to reveal heavenly things.
But what did the Lord mean when He said, "No man hath ascended up to
heaven?" This verse is a favorite one with many of those who believe in "Soul
Sleep" and "Annihilation." There are those who contend that between death and
resurrection man ceases to be. They appeal to this verse and declare it teaches no
man, not even Abel or David, has yet gone to heaven. But it is to be noted that
Christ did not say, "no man hath entered heaven," but, "no man hath ascended
up to heaven." This is an entirely different thing. "Ascended" no man had, or
ever will. What is before us now is only one of ten thousand examples of the
minute and marvelous accuracy of Scripture, lost, alas, on the great majority
who read it so carelessly and hurriedly. Of Enoch it is recorded that he "was
translated that he should not see death" (Heb. 11:5). Of Elijah it is said that he
"went up by a whirlwind into heaven" (2 Kings 2:11). Of the saints who shall be
raptured to heaven at the return of Christ, it is said that they shall be "caught
up" (1 Thess. 4:17). Of Christ alone is it said that He "ascended." This at once
marks His uniqueness, and demonstrates that in all things He has "the pre-
eminence" (Col. 1:18).
But observe further that the Lord said, "even the Son of man which is in
heaven." In heaven, even while speaking to Nicodemus on earth. This is another
evidence of His Deity. It affirmed His Omnipresence. It is remarkable to see that
every essential attribute of Deity is predicated of Christ in this Gospel, the
special object of which is to unveil His Divine perfections. His eternality is
argued in John 1:1. His Divine glory is mentioned in John 1:14. His omniscience
is seen in John 1:48 and again in John 2:24, 25. His matchless wisdom is borne
witness to in John 7:46. His unchanging love is affirmed in John 13:1. And so we
might go on indefinitely.
"And as Moses lifted up the serpent in the wilderness, even so must the Son of
man be lifted up" (John 3:14). Christ had been speaking to Nicodemus about the
imperative necessity of the new birth. By nature man is dead in trespasses and
sins, and in order to obtain life he must be born again. The new birth is the
impartation of Divine life, eternal life, but for this to be bestowed on men, the
Son of man must be lifted up. Life could come only out of death. The sacrificial
work of Christ is the basis of the Spirit’s operations and the ground of God’s gift
of eternal life. Observe that Christ here speaks of the lifting up of the Son of
man, for atonement could be made only by One in the nature of him who sinned,
and only as Man was God’s Son capable of taking upon Him the penalty resting
on the sinner. No doubt there was a specific reason why Christ should here refer
to His sacrificial death as a "lifting up." The Jews were looking for a Messiah
who should be lifted up, but elevated in a manner altogether different from what
the Lord here mentions. They expected Him to be elevated to the throne of
David, but before this He must be lifted up upon the Cross of shame, enduring
the judgment of God upon His people’s sin.
To illustrate the character, the meaning, and the purpose of His death, the Lord
here refers to the well-known incident in Israel’s wilderness wanderings which is
recorded in Numbers 21. Israel was murmuring against the Lord, and He sent
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140. fiery serpents among the people, which bit them so that some of the people died
and many others were sorely wounded from their poisonous bites. In
consequence, they confessed they had sinned, and cried unto Moses for relief. He,
in turn, cried unto God, and the Lord bade him make a serpent of brass, fix it on
a pole, and tell the bitten Israelites to look to it in faith and they should be
healed. All of this was a striking foreshadowing of Christ being lifted up on the
Cross in order that He might save, through the look of faith, those who were
dying from sin. The type is a remarkable one and worthy of our closest study.
A "serpent" was a most appropriate figure of that deadly and destructive power,
the origin of which the Scriptures teach us to trace to the Serpent, whose "seed"
sinners are declared to be. The poison of the serpent’s bite, which vitiates the
entire system of its victim, and from the fatal effects of which there was no
deliverance, save that which God provided, strikingly exhibited the awful nature
and consequences of sin. The remedy which God provided was the exhibition of
the destroyer destroyed. Why was not one of the actual serpents spiked by Moses
to the pole? Ah, that would have marred the type: that would have pictured
judgment executed on the sinner himself; and, worse still, would have
misrepresented our sinless Substitute. In the type chosen there was the likeness
of a serpent, not an actual serpent, but a piece of brass made like one. So, the
One who is the sinners Savior was sent "in the likeness of sin’s flesh" (Rom. 8:3,
Gk.), and God "made him to be sin for us, who knew no sin; that we might be
made the righteousness of God in him" (2 Cor. 5:21).
But how could a serpent fitly typify the Holy One of God? This is the very last
thing of all we had supposed could, with any propriety, be a figure of Him. True,
the "serpent" did not, could not, typify Him in His essential character, and
perfect life. The brazen serpent only foreshadowed Christ as He was "lifted up."
The lifting up manifestly pointed to the Cross. What was the "serpent?" It was
the reminder and emblem of the curse. It was through the agency of that old
Serpent, the Devil, that our first parents were seduced, and brought under the
curse of a Holy God. And on the cross, dear reader, the holy One of God,
incarnate, was made a curse for us. We would not dare make such an assertion,
did not Scripture itself expressly affirm it. In Galatians 3:13 we are told, "Christ
hath redeemed us from the curse of the law, being made a curse for us." There
was no flaw, then, in the type. The foreshadowing was perfect. A "serpent" was
the only thing in all nature which could accurately prefigure the crucified Savior
made a curse for us.
But why a "serpent" of brass? That only brings out once more the perfect
accuracy of the type. "Brass" speaks of two things. In the symbolism of
Scripture brass is the emblem of Divine judgment. The brazen altar illustrates
this truth, for on it the sacrificial animals were slain, and upon it descended the
con suming fire from heaven. Again; in Deuteronomy 28, the Lord declared unto
Israel, that if they would not hearken unto His voice and do His commandments
(verse 15), that His curse should come upon them (verse 16), and as a part of the
Divine judgment with which they should be visited, He warned them, "Thy
heaven that is above thy head shall be brass" (verse 23). Once more, in
Revelation 1, where Christ is seen as Judge, inspecting the seven churches we are
told, "His feet were like fine brass" (verse 15). The "serpent," then, spoke of the
curse which sin entailed; the "brass" told of God’s judgment falling on the One
made sin for us. But there is another thought suggested by the brass. Brass is
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141. harder than iron, or silver or gold. It told, then, of Christ’s mighty strength,
which was able to endure the awful judgment which fell upon Him—a mere
creature, though sinless, would have been utterly consumed.
From what has been said, it will be evident that when God told Moses to make a
serpent of brass, fix it upon a pole, and bid the bitten Israelites look on it and
they should live, that He was preaching to them the Gospel of His grace. We
would now point out seven things which these Israelites were not bidden to do.
1. They were not told to manufacture some ointment as the means of healing
their wounds. Doubtless, that would have seemed much more reasonable to
them. But it would have destroyed the type. The religious doctors of the day are
busy inventing spiritual lotions, but they effect no cures. Those who seek
spiritual relief by such means are like the poor woman mentioned in the Gospel:
she "suffered many things of many physicians, and had spent all that she had,
and was nothing bettered, but rather grew worse" (Mark 5:26).
2. They were not told to minister to others who were wounded, in order to get
relief for themselves. This, too, would have appealed to their sentiments as being
more practical and more desirable than gazing at a pole, yet in fact it had been
most impracticable. Of what use would it be for one to jump into deep water to
rescue a drowning man if he could not swim a stroke himself! How then can one
who is dying and unable to deliver himself, help others in a similar state. And yet
there are many today engaged in works of charity with the vain expectation that
giving relief to others will counteract the deadly virus of sin which is at work in
their own souls.
3. They were not told to fight the serpents. If some of our moderns had been
present that day they would have urged Moses to organize a Society for the
Extermination of Serpents! But of what use had that been to those who were
already bitten and dying? Had each stricken one killed a thousand serpents they
would still have died. And what does all this fighting sin amount to! True, it
affords an outlet for the energy of the flesh; but all these crusades against
intemperance, profanity and vice, have not improved society any, nor have they
brought a single sinner one step nearer to Christ.
4. They were not told to make an offering to the serpent on the pole. God did not
ask any payment from them in return for their healing. No, indeed. Grace ceases
to be grace if any price is paid for what it brings. But how frequently is the
Gospel perverted at this very point! Not long ago the writer preached on human
depravity, addressing himself exclusively to the unsaved. He sought by God’s
help to show the unbeliever the terribleness of his state and how desperate was
his need of a Savior to deliver him from the wrath to come. As we took our seat,
the pastor of the church rose and announced an irrelevant hymn and then urged
everybody present to "re-consecrate themselves to God." Poor man! That was
the best he knew. But what pitiful blindness! Other preachers are asking their
hearers to "Give their hearts to Jesus"- another miserable perversion. God does
not ask the sinner to give anything, but to Receive HIS CHRIST.
5. They were not told to pray to the serpent. Many evangelists urge their hearers
to go to the mourners bench or penitent form" and there plead with God for
pardoning mercy, and if they are dead in earnest they are led to believe that God
has heard them for their much speaking. If these "seekers after a better life"
believe what the preacher has told them, namely, that they have "prayed
through" and have now "got forgiveness," they feel happy, and for a while
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142. continue treading the clean side of the Broad Road with a light heart; but the
almost invariable consequence is that their last state is worse than the first. O
dear reader, do not make the fatal mistake of substituting prayer for faith in
Christ.
6. They were told not to look at Moses. They had been looking to Moses, and
urging him to cry to God on their behalf; and when God responded, He took
their eyes from off Moses, and commanded them to look at the brazen serpent.
Moses was the Law-giver, and how many today are looking to him for salvation.
They are trusting in their own imperfect obedience to God’s commandments to
take them to heaven. In other words, they are depending on their own works.
But Scripture says emphatically, "Not by works of righteousness which we have
done, but according to his mercy he saved us" (Titus 3:5). The Law was given by
Moses, but grace and truth came by Jesus Christ, and Christ alone can save.
7. They were not told to look at their wounds. Some think they need to be more
occupied with the work of examining their own wicked hearts in order to
promote that degree of repentance which they deem a necessary qualification for
salvation. But as well attempt to produce heat by looking, at the snow, or light by
peering into the darkness, as seek salvation by looking to self for it. To be
occupied with myself is only to be taken up with that which God has condemned,
and which already has the sentence of death written upon it. But, it may be
asked, "Ought I not to have that godly sorrow which worketh repentance before
I trust in Christ?" Certainly not. You cannot have a godly sorrow till you are a
godly person, and you cannot be a godly person until you have submitted
yourself to God and obeyed Him by believing in Christ. Faith is the beginning of
all godliness.
We have developed the seven points above with the purpose of exposing some of
the wiles by which the Enemy is deceiving a multitude of souls. It is greatly to be
feared that there are many in our churches today who sincerely think they are
Christians, but who are sincerely mistaken. Believing that I am a millionaire will
not make me one; and believing that I am saved, when I am not, will not save me.
The Devil is well pleased if he can get the awakened sinner to look at anything
rather than Christ—good works, repentance, feelings, resolutions, baptism,
anything so long as it is not Christ Himself.
Turning now from the negative to the positive side, let us consider, though it
must be briefly, one or two points in the type itself. First, Moses was commanded
by God to make a serpent of brass—it was of the Lord’s providing—and the
spiritual significance of this we have already looked at. Second, Moses was
commanded to fix this brazen serpent upon a pole. Thus was the Divine remedy
publicly exhibited so that all Israel might look on it and be healed. Third, the
Lord’s promise was that "it shall come to pass, that every one that is bitten,
when he looketh upon it, shall live" (Num. 21:8). Thus, not only did God here
give a foreshadowing of the means by which salvation was to be brought out for
sinners, but also the manner in which the sinner obtains an interest in that
salvation, namely, by looking away from himself to the Divinely appointed object
of faith, even to the Lord Jesus Christ. How blessed this was: the brazen serpent
was "lifted up" so that those who were too weak to crawl up to the pole itself,
and perhaps too far gone to even raise their voices in supplication could,
nevertheless, lift up their eyes in simple faith in God’s promise and be healed.
Just as the bitten Israelites were healed by a look of faith, so the sinner may be
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143. saved by looking to Christ by faith. Saving faith is not some difficult and
meritorious work which man must perform so as to give him a claim upon God
for the blessing of salvation. It is not on account of our faith that God saves us,
but it is through the means of our faith. It is in believing we are saved. It is like
saying to a starving man, He that eats of this food shall be relieved from the
pangs of hunger, and be refreshed and strengthened. Eating is no meritorious
performance, but, from the nature of things, eating is the indispensable means of
relieving hunger. To say that when a man believes he shall be saved, is just to say
that the guiltiest of the guilty, and the vilest of the vile, is welcome to salvation, if
he will but receive it in the only way in which, from the nature of the case, it can
be received, namely, by personal faith in the Lord Jesus Christ, which means
believing what God has recorded concerning His Son in the Holy Scriptures. The
moment a sinner does that he is saved, just as God said to Moses, "It shall come
to pass, that every one that is bitten, when he looketh upon it, shall live."
"Every one that is bitten." No matter how many times he may have been bitten;
no matter how far the poison had advanced in its progress toward a fatal issue, if
he but looked he should "live." Such is the Gospel declaration: "whosoever
believeth in him should not perish, but have everlasting life." There is no
exception. The vilest wretch on the face of the earth, the most degraded and
despised, the most miserable and wretched of all human kind, who believes in
Christ shall be saved by Him with an everlasting salvation. Not sin but unbelief
can bar the sinner’s way to the Savior. It is possible that some of the Israelites
who heard of the Divinely appointed remedy made light of it; it may be that some
of them cherished wicked doubts as to the possibility of them obtaining any relief
by looking at a brazen serpent; some may have hoped for recovery by the use of
ordinary means; no matter, if these things were true of them, and later they
found the disease gaining on them, and then they lifted up a believing eye to the
Divinely erected standard, they too were healed. And should these lines be read
by one who has long procrastinated, who has continued for many long years in a
course of stout-hearted unbelief and impenitence, nevertheless, the marvelous
grace of our God declares to you, that "whosoever believeth in him should not
perish, but have everlasting life." It is still the "accepted time"; it is still "the day
of salvation." Believe now, and thou shalt be saved.
Man became a lost sinner by a look, for the first thing recorded of Eve in
connection with the fall of our first parents is that "The woman saw that the tree
was good for food" (Gen. 3:6) In like manner, the lost sinner is saved by a look.
The Christian life begins by looking: "Look unto me, and be ye saved, all the
ends of the earth: for I am God, and there is none else" (Isa. 45:22). The
Christian life continues by looking: "let us run with patience the race which is
set before us, looking unto Jesus the author and finisher of faith" (Heb. 12:2).
And at the end of the Christian life we "re still to be looking for Christ: "For our
conversation (citizenship) is in heaven; from whence also we look for the Savior,
the Lord Jesus Christ" (Phil. 3:20). From first to last, the one thing required is
looking at God’s Son.
But perhaps right here the troubled and trembling sinner will voice his last
difficulty—"Sir, I do not know that I am looking in the correct way." Dear
friend, God does not ask you to look at your look, but at Christ. In that great
crowd of bitten Israelites of old there were some with young eyes and some with
old eyes that looked at the serpent; there were some with clear vision and some
143

144. with dim vision; there were some who had a full view of the serpent by reason of
their nearness to the uplifted type of Christ; and there were, most probably,
others who could scarcely see it because of their great distance from the pole, but
the Divine record is "It shall come to pass, that every one that is bitten, when he
looketh upon it, shall live." And so it is today. The Lord Jesus says, "Come unto
me, all ye that labor and are heavy laden, and I will give you rest." He does not
define the method or the manner of coming, and even if the poor sinner comes
groping, stumbling, falling, yet if only he will "come" there is a warm welcome
for him. So it is in our text: it is "whosoever believeth"—nothing is said about
the strength or the intelligence of the belief, for it is not the character or degree
of faith that saves, but Christ Himself. Faith is simply the eye of the soul that
looks off unto the Lord Jesus, Do not rest, then, on your faith, but on the Savior
Himself.
"For God so loved the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life" (John 3:16). Christ
had just made mention of His death, and had affirmed that the Cross was an
imperative necessity; it was not "the Son of man shall be lifted up," but "the Son
of man must be lifted up." There was no other alternative. If the claims of God’s
throne were to be met, if the demands of justice were to be satisfied, if the sin
was to be put away, it could only be by some sinless One being punished in the
stead of those who should be saved. The righteousness of God required this: the
Son of man must be lifted up.
But there is more in the Cross of Christ than an exhibition of the righteousness
of God; there is also a display of His wondrous love. Verse 16 explains verse 14,
as its opening word indicates. Verse 16 takes us back to the very foundation of
everything. The great Sacrifice was provided by Love. Christ was God’s love-
gift. This at once refutes an error that once obtained in certain quarters, namely,
that Christ died in order that God might be induced to pity and save men. The
very opposite is the truth. Christ died because God did love men, and was
determined to save them that believe. The death of Christ was the supreme
demonstration of God’s love. It was impossible that there should be any discord
among the Persons of the Godhead in reference to the salvation of men. The will
of the Godhead is, and necessarily must be, one. The Atonement was not the
cause, but the effect, of God’s love: "In this was manifested the love of God
towards us, because that God sent his only begotten Son into the world, that we
might live through him. Herein is love, not that we loved God, but that he loved
us, and sent his Son to be the propitiation for our sins" (1 John 4:9, 10). From
what other source could have proceeded the giving of Christ to save men but
from LOVE—pure sovereign benignity!
The Love of God! How blessed is this to the hearts of believers, for only believers
can appreciate it, and they but very imperfectly. It is to be noted that here in
John 3:16 there are seven things told us about God’s love: First, the tense of His
love—"God so loved." It is not God loves, but He "loved." That He loves us now
that we are His children, we can, in measure, understand; but that He should
have loved us before we became His children passes knowledge. But He did.
"God commendeth his love toward us, in that, while we were yet sinners Christ
died for us" (Rom. 5:8). And again: "Yea, I have loved thee with an everlasting
love: therefore with lovingkindness have I drawn thee" (Jer. 31:3). Second, the
magnitude of His love—"God so loved." None can define or measure that little
144

145. word "so." There are dimensions to the breadth, and length, and depth, and
height of His wondrous love, that none can measure. Third, the scope of God’s
love—"God so loved the world." It was not limited to the narrow bounds of
Palestine, but it flowed out to sinners of the Gentiles, too. Fourth, the nature of
God’s love—"God so loved the world that he gave." Love, real love, ever seeks
the highest interest of others. Love is unselfish; it gives. Fifth, the sacrificial
character of God’s love—"he gave his only begotten Son." God spared not His
Best. He freely delivered up Christ, even to the death of the Cross, Sixth, the
design of His love". That whosoever believeth on him should not perish." Many
died in the wilderness from the bites of the serpents: and many of Adam’s race
will suffer eternal death in the lake of fire. But God purposed to have a people
who "should not perish." Who this people are is made manifest by their
"believing" on God’s Son. Seventh, the beneficence of God’s love—"But have
everlasting life." This is what God imparts to every one of His own. Ah, must we
not exclaim with the apostle, "Behold, what manner of love the Father hath
bestowed upon us"! (1 John 3:1). O dear Christian reader, if ever you are
tempted to doubt God’s love go back to the Cross, and see there how He gave up
to that cruel death His "only begotten Son."
"For God sent not his Son into the world to condemn the world; but that the
world through him might be saved" (John 3:17). This verse enlarges upon the
beneficient nature and purpose of God’s love. Unselfish in its character—for love
"seeketh not her own"—it ever desires the good of those unto whom it flows
forth. When God sent His Son here it was not to "condemn the world," as we
might have expected. There was every reason why the world should have been
condemned. The heathen were in an even worse condition than the Jews. Outside
the little land of Palestine, the knowledge of the true and living God had well
nigh completely vanished from the earth. And where God is not known and
loved, there is no love among men for their neighbors. In every Gentile nation
idolatry and immorality were rampant. One has only to read the second half of
Romans 1 to be made to marvel that God did not then sweep the earth with the
besom of destruction, But no; He had other designs, gracious designs. God sent
His Son into the world that the world through Him "might be saved." It is to be
remarked that the word "might" here does not express any uncertainty. Instead
it declares the purpose of God in the sending of His Son. In common speech the
word "might" signifies a contingency. It is only another case of the vital
importance of ignoring man’s dictionaries and the way he employs words, and
turning to a concordance to see how the Holy Spirit uses each word in the
Scriptures themselves. The word "might"—as a part of the verb—expresses
design. When we are told that God sent His Son into the world that through Him
"the world might be saved," it signifies that "through him the world should be
saved," and this is how it is rendered in the R. V. For other instances we refer
the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty
whatever, but tells of the object to be accomplished. For further examples see
Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is
condemned already, because he has not believed in the name of the only begotten
Son of God" (John 3:18). For the believer there is "no condemnation" (Rom.
8:1), because Christ was condemned in his stead—the "chastisement of our
peace" was upon Him. But the unbeliever is "condemned already." By nature he
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146. is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with
the curse of a sin-hating God upon him. If he hears the Gospel and receives not
Christ he incurs a new and increased condemnation through his unbelief. How
emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved
darkness rather than light, because their deeds were evil" (John 3:19). Here is
the cause of man’s unbelief: he loves the darkness, and therefore hates the light.
What a proof of his depravity! It is not only that men are in the dark, but they
love the darkness—they prefer ignorance, error, superstition, to the light of
truth. And the reason why they love the darkness and hate the light is because
their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest
his deeds should be reproved. But he that doeth truth cometh to the light, that
his deeds may be made manifest, that they are wrought in God" (John 3:20, 21).
Here is the final test. "Every one that doeth (practices) evil hateth the light,
neither cometh to the light," and why?—"lest his deeds should be reproved."
That is why men refuse to read the Scriptures. God’s Word would condemn
them. On the other hand, "he that doeth truth," which describes what is
characteristic of every believer, "cometh to the light"—note the perfect tense—
he comes again and again to the light of God’s Word. And for what purpose? To
learn God’s mind, that he may cease doing the things which are displeasing to
Him, and be occupied with that which is acceptable in His sight. Was not this the
final word of Christ to Nicodemus, addressed to his conscience? This ruler of the
Jews had come to Jesus "by night," as though his deeds would not bear the light!
10 “You are Israel’s teacher,” said Jesus, “and
do you not understand these things?
BARNES, "A master of Israel - A “teacher” of Israel; the same word that in the
second verse is translated “teacher.” As such a teacher he ought to have understood
this doctrine. It was not new,” but was clearly taught in the Old Testament. See
particularly Psa_51:10, Psa_51:16-17; Eze_11:19; Eze_36:26. It may seem surprising
that a man whose business it was to teach the people should be a stranger to so plain
and important a doctrine; but when worldly-minded men are placed in offices of
religion when they seek those offices for the sake of ease or reputation, it is no
wonder that they are strangers to the plain truths of the Bible; and there have been
many, and there are still, who are in the ministry itself, to whom the plainest
doctrines of the gospel are obscure. No man can understand the Bible fully unless he
is a humble Christian, and the easiest way to comprehend the truths of religion is to
give the heart to God and live to his glory. A child thus may have more real
knowledge of the way of salvation than many who are pretended masters and
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147. teachers of Israel, Joh_7:17; Mat_11:25; Psa_8:2, compared with Mat_21:16.
Of Israel - Of the Jews; of the Jewish nation.
CLARKE, "Art thou a master of Israel, etc. - Hast thou taken upon thee to
guide the blind into the way of truth; and yet knowest not that truth thyself? Dost
thou command proselytes to be baptized with water, as an emblem of a new birth;
and art thou unacquainted with the cause, necessity, nature, and effects of that new
birth? How many masters are there still in Israel who are in this respect deplorably
ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun,
by writing and speaking against the thing itself! It is strange that such people cannot
keep their own secret.
“But water baptism is this new birth.” No. Jesus tells you, a man must be born of
water and the Spirit; and the water, and its effects upon the body, differ as much
from this Spirit, which it is intended to represent, and the effects produced in the
soul, as real fire does from painted flame.
“But I am taught to believe that this baptism is regeneration.” Then you are taught
to believe a falsity. The Church of England, in which perhaps you are a teacher or a
member, asks the following questions, and returns the subjoined answers.
“Q. How many sacraments hath Christ ordained in his Church?”
“A. Two only, as generally necessary to salvation, that is to say, baptism and the
supper of the Lord.”
“Q. How many parts are there in a sacrament?”
“A. Two. The outward visible sign, and the inward spiritual grace.”
“Q. What is the outward visible sign, or form, in baptism?”
“A. Water, wherein the person is baptized, In the name of the Father, and of the
Son, and of the Holy Ghost.”
“Q. What is the inward and spiritual grace?”
“A. A death unto sin, and a new birth unto righteousness; for being by nature born
in sin, and the children of wrath, we are hereby made the children of grace.”
Now, I ask, Whereby are such persons made the children of grace? Not by the
water, but by the death unto sin, and the new birth unto righteousness: i.e. through
the agency of the Holy Ghost, sin is destroyed, and the soul filled with holiness.
GILL, "Jesus answered and said unto him,.... Upbraiding him with his
continued and invincible ignorance, which was aggravated by his dignified character:
art thou a master in Israel? or "of Israel", as all the Oriental versions render it, as
it literally may be rendered he was one of the ‫ישראל‬ ‫,חכמי‬ "wise men", or "doctors of
Israel" (r), so often mentioned by the Jews. One of the Jewish doctors was answered,
by a boy, just in such language as is here used; who, not understanding the direction
he gave him about the way into the city, said to him, ‫ישראל‬ ‫של‬ ‫חכם‬ ‫הוא‬ ‫,אתה‬ "art thou
he, a doctor", or "master of Israel?" did not I say to thee so? &c. (s). He was not a
common teacher; not a teacher of babes, nor a teacher in their synagogues, or in their
"Midrashim", or divinity schools, but in their great sanhedrim; and the article before
the word used will admit it to be rendered, "that master", doctor, or teacher; that
famous, and most excellent one, who was talked of all over Jerusalem and Judea, as a
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148. surpassing one: and now, though he was not only an Israelite, with whom were the
laws, statutes, judgments, and oracles of God, the writings of Moses, and the
prophets; but a teacher of Israelites, and in the highest class of teachers, and of the
greatest fame among them, yet was he ignorant of the first and most important
things in religion:
and knowest not these things? which were so plainly to be suggested in the
sacred writings, with which he was; or ought to have been conversant: for the same
things Christ had been speaking of, are there expressed by a circumcision of the
heart; by a birth, a nation's being born at once; by sanctification; by the grace of God
signified under the metaphor of water; and by quickening persons, comparable to dry
bones, through the wind blowing, and breathing into them, Deu_30:6.
HENRY, "The reproof which Christ gave him for his dulness and ignorance: “Art
thou a master in Israel, Didaskalos - a teacher, a tutor, one who sits in Moses's chair,
and yet not only unacquainted with the doctrine of regeneration, but incapable of
understanding it?” This word is a reproof, [1.] To those who undertake to teach
others and yet are ignorant and unskilful in the word of righteousness themselves.
[2.] To those that spend their time in learning and teaching notions and ceremonies
in religion, niceties and criticisms in the scripture, and neglect that which is practical
and tends to reform the heart and life. Two words in the reproof are very emphatic: -
First, The place where his lot was cast: in Israel, where there was such great plenty of
the means of knowledge, where divine revelation was. He might have learned this out
of the Old Testament. Secondly, The things he was thus ignorant in: these things,
these necessary things, there great things, these divine things; had he never read
Psa_50:5, Psa_50:10; Eze_18:31; Eze_36:25, Eze_36:26?
CALVIN, "10.Thou art a teacher of Israel. As Christ sees that he is spending his
time and pains to no purpose in teaching so proud a man, he begins to reprove
him sharply. And certainly such persons will never make any progress, until the
wicked confidence, with which they are puffed up, be removed. This is, very
properly, placed first in order; for in the very matter in which he chiefly plumes
himself on his acuteness and sagacity, Christ censures his ignorance. He thought,
that not to admit a thing to be possible would be considered a proof of gravity
and intelligence, because that man is accounted. foolishly credulous who assents
to what is told him by another, before he has fully inquired into the reason. But
still Nicodemus, with all his magisterial haughtiness, exposes himself to ridicule
by more than childish hesitation about the first principles. Such hesitation,
certainly, is base and shameful. For what religion have we, what knowledge of
God, what rule of living well, what hope of eternal life, if we do not believe that
man is renewed by the Spirit of God? There is an emphasis, therefore, in the
wordthese; for since Scripture frequently repeats this part of doctrine, it ought
not to be unknown even to the lowest class of beginners. It is utterly beyond
endurance that any man should be ignorant and unskilled in it, who professes to
be a teacher in the Church of God.
COFFMAN, "Verse 10
And Jesus answered and said unto him, Art thou the teacher of Israel and
understandest not these things?
By this answer, Christ did not deny some element of mystery regarding the
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149. questions Nicodemus had raised, but was exclaiming at his failure to understand
the basic things Christ had commanded him to do. The Lord's words to this
ruler of the Jews were the blunt equivalent of "Look, you Pharisees stop
rejecting John's baptism; obey God by submitting to it; but that is only part of
it; you must allow the Spirit of God to dwell in your heart, and that can come
about only by your following me" (Luke 7:30).
Greater importance attaches to John's baptism than is usually supposed. Jesus
submitted to that baptism, as did (presumably) all the apostles, for it is
inconceivable that the disciples of Jesus would have refused a baptism to which
Jesus himself submitted. Also, those disciples baptized others during John's
ministry; and they could not have done this without themselves accepting it and
obeying it. Though called the baptism of John, it was actually God's baptism
administered by John. Also, for a season, it was also administered by Jesus
through his apostles. It was mandatory for all Israel, even for the priests and
Pharisees; and it was the only baptism in force until Pentecost. With Pentecost
and the preaching of the Great Commission, John's baptism was supplanted by
that of the commission; but it was valid until then. The function of John's
baptism was exactly like that of the great commission in the particulars of its
being by immersion and its being the separator between the true Israel of God
and the hardened secular Israel with which the true Israel was commingled until
Pentecost.
The Pharisees, including Nicodemus, had utterly rejected God's baptism
administered by John, even though Jesus himself submitted to it; and that was
the key to their ultimate rejection of Christ. The ignorance of the Pharisaical
party regarding the sacred ordinance of baptism was the immediate beginning of
the end of the whole Jewish nation as the covenant people. That stubborn blind
ignorance, as it appeared so stark and adamant in Nicodemus, called forth the
exclamation of Jesus in this verse. No wonder Israel was in trouble spiritually
when even her noblest teachers rejected the idea of being born of water and of
the Spirit. In such rejection, it was clear that the major part of Israel would
continue to trust in Abrahamic descent, despite the warnings of both Jesus and
John the Baptist (Matthew 3:8-10; John 8:39).
How strange is it that the same pattern of evil is endlessly repeated? Just as the
Pharisees of Jesus' day stumbled at being "born of water," that is, at being
baptized, just so, many today stumble at the very same thing; and it is no less a
marvel now than it was then.
LIGHTFOOT, "10. Jesus answered and said unto him, Art thou a master of
Israel, and knowest not these things?
[Art thou a master of Israel?] Art thou a Wise man in Israel? It was the answer
of a boy to R. Joshua, when he asked him, "Which is the shortest way to the city?
The boy answered, 'This is the shortest way though it is the longest: and that is
the longest way though it is the shortest.' R. Joshua took that way which was the
shortest, though the longest. When he came very near the city, he found gardens
and places of pleasure hedged in [so that he could go no further]. He returned
149

150. therefore to the boy, and said to him, 'My son, is this the shortest way to the
city?' The boy answered, 'Art thou a wise man in Israel? did I not thus say to
thee, That is the shortest way though the longest?'" &c.
BIBLICAL ILLUSTRATOR, "Art thou a master of Israel, and knowest not these
things?
The truths which Christ came to declare, He did but recall in great measure to minds
which had lost the memory of what was from the first.
I. THE NEED OF SPIRITUAL CIRCUMCISION, CLEANSING OR RENEWAL OF
THE HEART, WAS NO NEW DOCTRINE OF CHRIST (see Deu_10:16, 1Sa_10:9;
Psa_51:10; Jer_31:33; Eze_11:19).
II. THE COMING OF THE HOLY SPIRIT AND HIS PRESENCE IN MAN’S HEART
HAD BEEN FORETOLD BY THE PROPHETS (Eze_36:25-27).
III. HENCE THE IGNORANCE OF THIS DISTINGUISHED TEACHER WAS
INEXCUSABLE. (W. Denton, M. A.)
The doctrine of the new birth was according to Jesus exhibited in the Old Testament.
I. THE DOCTRINE OF THE FALL IMPLIES IT, especially when viewed in
connection with the Divine purity and holiness as the only moral standard for
humanity (Gen_17:1; Exo_22:31; Lev_11:44; Psa_24:3-4; Isa_35:8).
II. CIRCUMCISION OF THE HEART WAS AN INDISPENSABLE QUALIFICATION
for serving God (Deu_10:16; Deu 30:6), which was symbolized by circumcision
(Rom_2:29) as it is now by baptism (1Pe_3:21).
III. It was PREFIGURED IN THE CHANGE OF HEART CONFERRED on Saul and
1Sa_10:9; 1Sa 16:13).
IV. It was RECOGNIZED IN DAVID’S PRAYER FOR PURITY (Psa_51:10).
V. It was EXPRESSLY PROMISED AS A MESSIANIC BLESSING (Eze_11:19; Eze
18:31; Eze 36:26; Jer_4:4; Jer 31:33).
VI. EVEN THE TERM “REGENERATION” WAS NOT UNKNOWN (Job_11:12; Psa_
37:25).
The reasonableness of regeneration
What phraseology was more familiar with the infidel revolutionists of France than
the regeneration of their country? And is the idea of a regenerated individual an
extravagant one, to be sneered at, when that of a regenerated nation is one to be
treated with respect? Yea, infidel speculators will discourse of a regenerated world,
and yet make sport to themselves of our faith, as if it were fantastic and visionary,
when we speak of the regeneration of a single man! How is it that, being such masters
in philosophy and politics, they know not these things? (W. Anderson, D. D.)
150

151. 11 Very truly I tell you, we speak of what we
know, and we testify to what we have seen, but
still you people do not accept our testimony.
BARNES, "We speak - Jesus here speaks in the plural number, including
himself and those engaged with him in preaching the gospel. Nicodemus had said
Joh_3:2, “we know that thou art,” etc., including himself and those with whom he
acted. Jesus in reply said, we, who are engaged in spreading the new doctrines about
which you have come to inquire, speak what we know. We do not deliver doctrines
which we do not practically understand. This is a positive affirmation of Jesus, which
he had a right to make about his new doctrine. he knew its truth, and those who came
into his kingdom knew it also. We learn here:
1. That the Pharisees taught doctrines which they did not practically understand.
They taught much truth Mat_23:2, but they were deplorably ignorant of the
plainest matters in their practical application.
2. Every minister of the gospel ought to be able to appeal to his own experience,
and to say that he knows the truth which he is communicating to others.
3. Every Sunday school teacher should be able to say, “I Know what I am
communicating; I have experienced what is meant by the new birth, and the
love of God, and the religion which I am teaching.”
Testify - Bear witness to.
That we have seen - Jesus had seen by his omniscient eye all the operations of
the Spirit on the hearts of men. His ministers have seen its effects as we see the
effects of the wind, and, having seen men changed from sin to holiness, they are
qualified to bear witness to the truth and reality of the change. Every successful
minister of the gospel thus becomes a witness of the saving power of the gospel.
Ye receive not - Ye Pharisees. Though we give evidence of the truth of the new
religion; though miracles are performed, and proof is given that this doctrine came
from heaven, yet you reject it.
Our witness - Our testimony. The evidence which is furnished by miracles and by
the saving power of the gospel. Men reject revelation though it is attested by the
strongest evidence, and though it is constantly producing the most desirable changes
in the hearts and lives of men.
CLARKE, "We speak that we do know - I and my disciples do not profess to
teach a religion which we do not understand, nor exemplify in our conduct. A strong
but delicate reproof to Nicodemus, who, though a master of Israel, did not
understand the very rudiments of the doctrine of salvation. He was ignorant of the
nature of the new birth. How wretched is the lot of that minister, who, while he
professes to recommend the salvation of God to others, is all the while dealing in the
meagre, unfruitful traffic of an unfelt truth! Let such either acquire the knowledge of
the grace of God themselves, or cease to proclaim it.
Ye receive not our witness - It was deemed criminal among the Jews to
151

152. question or depart from the authority of their teachers. Nicodemus grants that our
Lord is a teacher come from God, and yet scruples to receive his testimony relative to
the new birth, and the spiritual nature of the Messiah’s kingdom.
GILL, "Verily, verily, I say unto thee, we speak that we do know,....
Meaning either himself, and John the Baptist his forerunner, who preached the same
doctrine of regeneration, internal sanctification, and evangelical repentance, as well
as outward reformation, as necessary to entrance into the kingdom of heaven, or the
Gospel dispensation, he declared was just at hand; or his disciples with himself, who
were now with him, and whom he had called to preach the same truths he himself
did; or the prophets of the Old Testament, who agreed with him in these things; or
the Father that was with him, and never left him alone, and the Holy Spirit that was
upon him, by whom he was anointed to preach these things, and who spoke them in
him; or else he may use the plural number of himself alone, as being one in authority,
and speaking with it, as he sometimes did, Mar_4:30, and the rather this seems to be
the sense, since he immediately, in the next verse, speaks in the singular number, "if I
have told you earthly things", &c. Now Christ must needs thoroughly, and certainly
know what he spoke, since he was not only the omniscient God, but, as Mediator, had
all the treasures of wisdom and knowledge in him, and the spirit of wisdom and
knowledge rested on him:
and testify that we have seen; and therefore ought to have been received as a
credible witness, as he was a faithful one; since "seeing" and "knowing" are
qualifications in a witness, Lev_5:1; and though these were eminently in Christ, the
generality of the Jews gave no credit to his testimony:
and ye received not our witness; which was an aggravation of their sin and
unbelief; see Joh_3:32.
HENRY, "(3.) Christ's discourse, hereupon, of the certainty and sublimity of
gospel truths (Joh_3:11-13), to show the folly of those who make strange of these
things, and to recommend them to our search. Observe here,
[1.] That the truths Christ taught were very certain and what we may venture upon
(Joh_3:11): We speak that we do know. We; whom does he mean besides himself?
Some understand it of those that bore witness to him and with him on earth, the
prophets and John Baptist; they spoke what they knew, and had seen, and were
themselves abundantly satisfied in: divine revelation carries its own proof along with
it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the
Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the
plural number, as Joh_14:23 : We will come unto him. Observe, First, That the
truths of Christ are of undoubted certainty. We have all the reason in the world to be
assured that the sayings of Christ are faithful sayings, and such as we may venture
our souls upon; for he is not only a credible witness, who would not go about to
deceive us, but a competent witness, who could not himself be deceived: We testify
that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and
therefore with the greatest assurance. What he spoke of God, of the invisible world,
of heaven and hell, of the divine will concerning us, and the counsels of peace, was
what he knew, and had seen, for he was by him as one brought up with him, Pro_
8:30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the
unbelief of sinners is greatly aggravated by the infallible certainty of the truths of
Christ. The things are thus sure, thus clear; and yet you receive not our witness.
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153. Multitudes to be unbelievers of that which yet (so cogent are the motives of
credibility) they cannot disbelieve!
JAMIESON, "We speak that we know, and ... have seen — that is, by
absolute knowledge and immediate vision of God, which “the only-begotten Son in
the bosom of the Father” claims as exclusively His own (Joh_1:18). The “we” and
“our” are here used, though Himself only is intended, in emphatic contrast, probably,
with the opening words of Nicodemus, “Rabbi, we know.”, etc.
ye receive not, etc. — referring to the class to which Nicodemus belonged, but
from which he was beginning to be separated in spirit.
CALVIN, "11.We speak what we know. Some refer this to Christ and John the
Baptist; others say that the plural number is used instead of the singular. For my
own part, I have no doubt that Christ mentions himself in connection with all the
prophets of God, and speaks generally in the person of all. Philosophers and
other vain-glorious teachers frequently bring forward trifles which they have
themselves invented; but Christ claims it as peculiar to himself and all the
servants of God, that they deliver no doctrine but what is certain. For God does
not send ministers to prattle about things that are unknown or doubtful, but
trains them in his school, that what they have learned from himself they may
afterwards deliver to others. Again, as Christ, by this testimony, recommends to
us the certainty of his doctrine, so he enjoins on all his ministers a law of
modesty, not to put forward their own dreams or conjectures — not to preach
human inventions, which have no solidity in theme but to render a faithful and
pure testimony to God. Let every man, therefore, see what the Lord has revealed
to him, that no man may go beyond the bounds of his faith; and, lastly, that no
man may allow himself to speak any thing but what he has heard from the Lord.
It ought to be observed, likewise, that Christ here confirms his doctrine by an
oath, that it may have full authority over us.
You receive not our testimony. This is added, that the Gospel may lose nothing
on account of the ingratitude of men. For since few persons are to be found who
exercise faith in the truth of God, and since the truth is everywhere rejected by
the world, we ought to defend it against contempt, that its majesty may not be
held in less estimation, because the whole world despises it, and obscures it by
impiety. Now though the meaning of the words be simple and one, still we must
draw from this passage a twofold doctrine. The first is, that our faith in the
Gospel may not be weakened, if it have few disciples on the earth; as if Christ
had said, Though you do not receive my doctrine, it remains nevertheless certain
and durable; for the unbelief of men will never prevent God from remaining
always true. The other is, that they who, in the present day, disbelieve the
Gospel, will not escape with impunity, since the truth of God is holy and sacred.
We ought to be fortified with this shield, that we may persevere in obedience to
the Gospel in opposition to the obstinacy of men. True indeed, we must hold by
this principle, that our faith be founded on God. But when we have God as our
security, we ought, like persons elevated above the heavens, boldly to tread the
whole world under our feet, or regard it with lofty disdain, rather than allow the
unbelief of any persons whatever to fill us with alarm. As to the complaint which
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154. Christ makes, that his testimony is not received, we learn from it, that the word
of God has, in all ages, been distinguished by this peculiar feature, that they who
believed it were few; for the expression — you receive not — belongs to the
greater number, and almost to the whole body of the people. There is no reason,
therefore, that we should now be discouraged, if the number of those who believe
be small.
COFFMAN,"Verse 11
Verily, verily, I say unto thee, We speak that which we know, and bear witness of
that which we have seen; and ye receive not our witness.
In this verse, Jesus changed to the plural "we," a change that may be viewed (1)
as inclusive of the disciples there gathered with him and also sharing in the
witness of the power of the new birth, or (2) as an employment of the editorial
"we" instead of the first person singular. If the former is correct, it would have
the force of saying, "Nicodemus, I am not merely speaking the truth to you, but
the demonstration of it is also before your eyes in the person of my disciples; and
yet you do not receive the truth.
BIBLICAL ILLUSTRATOR, "We speak that we do know
Divine certainties
I.
Consider THE PLACE THE BIBLE HOLDS as an evidence of Christianity.
1. The Bible is the history of the Jewish people, and their existence to-day is a
guarantee that the basis of the book is firm and undeniable.
2. Every contemporaneous and collateral witness adds to this assurance. The
remains of Egypt and Assyria, the traditions of the Jews, allusions in Greek and
Roman monuments and classic authors are grounds upon which we are assured
of the historic character of the Scriptures.
3. The Bible is a whole literature.
4. It is the history of a religion. The fundamental ideas of the various books are
the same—but there is a manifest progress. The earlier writers look forward to a
greater revelation. The ideas become clearer and clearer. The advancing faith
never contradicts the past, and at length the culmination appears in Jesus.
II. THE ADAPTATION OF CHRISTIANITY TO THE SPIRITUAL NEEDS OF MAN.
Christ makes great assertions, but never attempts to prove them. Here He makes His
heater’s hesitation the consequence, not of defect in the evidence, but of defect in the
man. For such a truth as the new birth admitted of no other evidence than its own
light. Salvation must be based on a voluntary self-surrender. No more proof must be
given therefore than will leave room for doubt, if men desire to doubt. Mathematical
truth admits of perfect demonstration, but if religious truth leaves no room for
doubt, then faith ceases to be religious. Its evidence is a probation for man. The force
of this evidence varies according to spiritual condition. If a man is debased by sin, he
will not readily open his heart, but if he is convicted of sinfulness, he will respond to
the gospel and perceive how exactly Divine revelation is adapted to his need. Then its
certainty will be felt in proportion to what he has found of peace and gladness. Just
as the correspondence between the eye and light makes it absolutely certain that the
one was made for the other, so it is with Christianity. Water cannot rise above the
level of its source, and that men should of their own accord produce the Bible, and
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155. infuse into it such a marvellous power of raising men near its standard, is incredible.
We shall feel the force of this far more if we can bring our own experience forward as
a testimony. In this way each Christian becomes a living proof. (P. W. Darnton, B. A.)
Christian faith a reality
It seems a moderate claim that the alleged truths of our religion should be respected
as realities But this demand covers the whole ground. Admit
1. That God is a real Father and Sovereign.
2. That each soul is His child and subject.
3. That separation from Him is the most terrible of disasters, to be healed at any
cost.
4. That Jesus is the Christ who achieves that reconciliation.
5. That a righteous life is the fulfilment of human destiny. Admit this, and you
have granted the whole conclusion. The terms imply something more than
intellectual assent. There is such a thing as an ineffectual creed. To realize a
doctrine is to have it wrought into the roots of our life. This realization only takes
place when the truth emerges from the nebulous haze of conjecture into clear,
sharp light—when it takes hold of feeling and is taken hold of by faith. This is
needed now for the true efficiency of religion. For our religion is not dogma, or
theory, or dream, but a spiritual power. Let us examine a few facts, in the
Christian faith which authenticate its claim as a religion of realities.
I. THE IDEA OF GOD. Christianity did not create this. It simply places itself on the
basis of a natural reality affirmed by the consenting feelings and philosophies of the
nations; and then proceeds to nourish and satisfy it.
1. It is a real authority that speaks (Joh_3:11).
2. There is reality in the very attitudes and occasions of its revelations.
3. Reality in its substance. “God is a Spirit,” and with that simple announcement
old idolatries that materialized the gods, and mythologies that multiplied them,
vanished.
4. Reality in its disclosures of God’s nearness and condescension. He is the God
of houses, streets, schools—not distant or etherealized.
II. This opens the true doctrine of INTERCOURSE WITH GOD, or prayer. What is
natural if not that a child should speak to his parents, that man should ask for what
God only can give? Prayer is a reality—something yearned for, something satisfying.
So speaks the world’s best experience. To pretend to ask things we do not really
desire, or things we have heard others ask for, is not prayer, but speculation or
traditional mummery. Christ brings prayer back to reality. “Ask, and ye shall
receive.”
III. Co-ordinate with this is LOVE FOR MAN. Here again Christianity does not
create the faculty, but out of it weaves the bond of spiritual brotherhood. In training
this social instinct Christianity gives it the brightest tokens of reality.
1. It stimulates fellowship, and by the healthiest motive—disinterested mercy, of
which its central and crucified Form is the incarnate example.
2. It regulates it by the wisest law—broad, far-seeing, equity, saving it from
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156. wronging one class by righting another, from destroying without constructing.
3. It directs it to the purest object—the personal relief, the universal liberation,
the spiritual rectitude of each soul.
IV. Turning from the social to the private offices of Christianity, we encounter the
only satisfactory interpretation of the natural YEARNING TOWARDS AN IDEAL
MORAL PERFECTION. It is only in very inferior natures that this sensibility to
exalted goodness is utterly depraved. Baseness secretly confesses the beauty of
magnanimity. The story of incorruptible conscience is the perpetual charm of
literature. With all select souls there is a tantalizing disparity between the aspiring
aim and the lagging performance. How does the gospel justify this real passion for
the best?
1. By blessing these native aspirations as the Divine seal set on humanity.
2. By encouraging them.
3. By furnishing them nutriment and discipline to ripen their vigour.
4. By holding up one in whom all their promises are realized.
5. By giving them a hereafter where they shall mature into open vision and into
calm and balanced power.
V. Not less does the gospel fit the varieties of human consciousness in its great
doctrine of A RULING CHOICE DETERMINING CHARACTER. It divides the world
into two classes by the inexorable line of that voluntary consecration. There is one
differencing point, the point of motive, where the world’s people and God’s divide.
VI. But there is one reality darker and more fearful. THE LAW AND GUIDE OF
LIFE HAS BEEN BROKEN. I know I am frail, offending, and guilty. Who shall
deliver me? Christ. He has come for that.
VII. Infer, then, THE REALITY OF CHRISTIANITY.
1. In its ministry to the cravings of simple, honest hearts.
2. In its marvellous adaptation to the pain and gladness, fear and hope of our
humanity.
3. In its unpretending address to our common habits, speaking the language of
life.
4. In its boundless relief for a boundless difficulty.
5. In its expanding and exhaustless fulness for all glowing souls.
VIII. THE EARLY CHRISTIANS PREACHED, LIVED, DIED, FOR THIS REALITY,
AND CONQUERED THE WORLD. (Bp. Huntington.)
The positiveness of Christianity as a truth and a practice
Whatever exists, exists positively, has existence and also energy. Positiveness is the
very soul of growth.
I. CHRISTIANITY IS POSITIVE.
1. God is a positive Being.
2. Man is a positive being.
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157. 3. Sin is a positive condition.
4. Holiness is a positive state,
II. CHRISTIANITY MUST BE POSITIVELY APPLIED.
1. It is to honour God.
2. It is to be serviceable to man.
3. It is to prove victorious over sin.
4. It is to be potential unto holiness.
III. THE POSITIVENESS OF CHRISTIANITY IS NEUTRALIZED
1. When it is interpreted as a system of polite moral and aesthetic education.
There is a class of writers and preachers who blot out of the Scriptures everything
that is positive, who drop every word that bristles with damnatory energy,
theorize the birth of Jesus, reduce the atonement to heroism, treat human
depravity as a misfortune, speak patronizingly of hell as an exploded idea, and
allude pleasantly to heaven as a benevolent myth. Many people are frightened by
this “modern thought.” They need not be, for this is a positive age, and a negative
religion can make no headway.
2. When it is over-organized. Christ did not organize it because He saw that truth
was over.organized, and therefore cramped. Christianity is a power only when it
is organized in human hearts. (W. H. H. Murray.)
The positiveness of Christianity
You may judge of this
I. BY ITS WORDS. Its “shalls” and “shall nots” are like so many bugle notes put into
print. They sound with the energy of the Apocalyptic trumpets. Its commandments
fall upon the conscience as a hammer of steel falls upon the anvil. Its warnings sound
like the solemn protest of an indignant universe. Its threatenings roll over the guilty
soul like the dreadful reverberations of ponderous thunder. Even its invitations
suggest the tension of anxiety, and its entreaties come to our ears impelled by the
urgency of anxious and infinite affection. Its very words are charged with significance
almost to the limit of explosion. Heaven and hell, sin and holiness, faith and unbelief,
life and death, salvation and damnation—these are glorious or dreadful words,
mighty affirmations, expressions which challenge the attention of the most sceptical,
and fill the thoughtful mind with solemn awe. No other religion has ever weighted
the pages of its sacred books with such dreadful emphasis; no other religion has ever
brought its believers face to face with such stupendous positiveness of assertion and
conception. But if the verbal expression of Christianity is thus positive, what
language is adequate to describe the positiveness of
II. ITS SPIRIT? If its body is so tense and vibrant with energies, who may pourtray
the vigour of its animating spirit? If the unlighted orb, as it hangs rayless overhead,
can draw every eye to its dark circle, and compel human attention, what would be its
power if its inherent fires should break through the shell of sombre surface, and the
mighty sphere should suddenly be ablaze with beams? Tell me, you who know the
words of Scripture, and have also felt the movings of its matchless and irresistible
spirit, which is the stronger? Tell me, you who once heard in the word heaven the
sound of sweet but far-off music, but who now have the resonance of the Divine
harmonies sounding in you, did you know aught of that melodious word until the
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158. chime of it made music in your soul? No. Not till the spirit of Christianity is received
into his heart can man know or dream how positive are its operations. Nor can man
know what hell is until he lies enfolded within the coils of some serpentine remorse,
and the dreadful stricture tightens on his conscience until he screams and moans in
the agony of a tormented spirit. Do not say “exaggeration,” for you know that what I
say is true, when I declare that men and women there have been who have
committed crimes so dark, dreadful, and damning, so obnoxious even to their
blurred moral vision, that the memory of their deed has haunted them—yea, haunted
them so that they could not eat, nor sleep, nor forget: thefires of remorse were within
their bosom, and they could not quench them; the “damned spot” was on their
hands, and all the seas could not wash the awful stain away, and at last they died:
died screaming in agony, as if the torment of hell had already got hold of them; and it
had. (W. H. H. Murray.)
God’s message is but carelessly listened to
Massilon, in the first sermon he ever preached, found the whole audience, upon his
getting into the pulpit, in a disposition no way favourable to his intentions. Their
nods, whispers, or drowsy behaviour showed him that there was no great profit to be
expected from his sowing in a soil so improper. However, he soon changed the
disposition of his audience by his manner of beginning. “If,” says he, “a cause, the
most important that could be conceived, were to be tried at the bar before qualified
judges; if this cause interested ourselves in particular; if the eyes of the whole
kingdom were fixed upon the events; if the most eminent counsel were employed on
both sides; and if we had heard from our infancy of this yet undetermined trial—
would you not all sit with due attention and warm expectation to the pleadings on
each side? Would not all your hopes and fears be hinged on the final decision? And
yet, let me tell you, you have this moment a cause where not one nation, but all the
world, are spectators; tried not before a fallible tribunal, but the awful throne of
heaven, where not your temporal and transitory interests are the subject of debate,
but your eternal happiness or misery; where the cause is still undetermined, but,
perhaps, the very moment I am speaking may fix the irrevocable decree that shall last
for ever; and yet, notwithstanding all this, you can hardly sit with patience to hear
the tidings of your own salvation. I plead the cause of heaven, and yet I am scarcely
attended to.”
12 I have spoken to you of earthly things and
you do not believe; how then will you believe if I
speak of heavenly things?
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159. BARNES, "If I have told you earthly things - Things which occur on earth.
Not sensual or worldly things, for Jesus had said nothing of these; but he had told
him of operations of the Spirit which had occurred “on earth,” whose effects were
visible, and which “might” be, therefore, believed. These were the plainest and most
obvious of the doctrines of religion.
How shall ye believe - How will you believe. Is there any probability that you
will understand them?
Heavenly things - Things pertaining to the government of God and his doings in
the heavens; things which are removed from human view, and which cannot be
subjected to human sight; the more profound and inscrutable things pertaining to
the redemption of men. Hence, learn:
1. The height and depth of the doctrines of religion. There is much that we cannot
yet understand,
2. The feebleness of our understandings and the corruptions of our hearts are the
real causes why doctrines of religion are so little understood by us.
3. There is before us a vast eternity, and there are profound wonders of God’s
government, to be the study of the righteous, and to be seen and admired by
them forever and ever.
CLARKE, "If I have told you earthly things - If, after I have illustrated this
new birth by a most expressive metaphor taken from earthly things, and after all you
believe not; how can you believe, should I tell you of heavenly things, in such
language as angels use, where earthly images and illustrations can have no place? Or,
if you, a teacher in Israel, do not understand the nature of such an earthly thing, or
custom of the kingdom established over the Jewish nation, as being born of baptism,
practised every day in the initiation of proselytes, how will you understand such
heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and
fire from heaven, if I should proceed farther on the subject?
GILL, "If I have told you earthly things,.... Not that the doctrines he delivered
were earthly ones; for he was not of the earth, but from heaven, and above all, and so
spake not of the earth, but of heaven, Joh_3:31; and this doctrine of regeneration
was an heavenly doctrine; and the thing itself required supernatural power, and grace
from above: but either they were the more easy doctrines of the Gospel; or were
delivered in a plain and easy style, and illustrated by similes taken from earthly
things, as from human birth, from the water, and from the wind:
and ye believe not; i.e. those things; ye do not receive them, nor give credit to
them; or "me", as the Ethiopic Version adds, who relate them on the best evidence,
having fully known, and clearly seen them:
how shall ye believe; give credit to me, or receive my testimony:
if I tell you of heavenly things? of the more sublime doctrines of the Gospel, such
as the descent of the Messiah from heaven; the union of the two natures, human and
divine, in him; his being the only begotten Son of God; his crucifixion and death,
signified by the lifting up of the serpent on a pole in the wilderness; and the
wonderful love of God to the Gentile world in giving Christ to, and for them; and the
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160. salvation, and eternal happiness of all that believe in him, whether they be Jews or
Gentiles; and these delivered in language suitable to them, without figures, or natural
similes, which help the understanding, and convey ideas of things more easily to it.
HENRY, "The truths Christ taught, though communicated in language and
expressions borrowed from common and earthly things, yet in their own nature were
most sublime and heavenly; this is intimated, Joh_3:12 : “If I have told them earthly
things, that is, have told them the great things of God in similitudes taken from
earthly things, to make them the more easy and intelligible, as that of the new birth
and the wind, - if I have thus accommodated myself to your capacities, and lisped to
you in your own language, and cannot make you to understand my doctrine, - what
would you do if I should accommodate myself to the nature of the things, and speak
with the tongue of angels, that language which mortals cannot utter? If such familiar
expressions be stumbling-blocks, what would abstract ideas be, and spiritual things
painted proper?” Now we may learn hence, First, To admire the height and depth of
the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are
heavenly things, out of the road of the enquiries of human reason, and much more
out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the
condescension of Christ, that he is pleased to suit the manner of the gospel revelation
to our capacities, to speak to us as to children. He considers our frame, that we are of
the earth, and our place, that we are on the earth, and therefore speaks to us earthly
things, and makes things sensible the vehicle of things spiritual, to make them the
more easy and familiar to us. Thus he has done both in parables and in sacraments.
Thirdly, To lament the corruption of our nature, and our great unaptness to receive
and entertain the truths of Christ. Earthly things are despised because they are
vulgar, and heavenly things because they are abstruse; and so, whatever method is
taken, still some fault or other is found with it (Mat_11:17), but Wisdom is, and will
be, justified of her children, notwithstanding.
CALVIN, "12.If I have told you earthly things. Christ concludes that it ought to
be laid to the charge of Nicodemus and others, if they do not make progress in
the doctrine of the Gospel; for he shows that the blame does not lie with him,
that all are not properly instructed, since he comes down even to the earth, that
he may raise us to heaven. It is too common a fault that men desire to be taught
in an ingenious and witty style. Hence, the greater part of men are so delighted
with lofty and abstruse speculations. Hence, too, many hold the Gospel in less
estimation, because they do not find in it high-sounding words to fill their ears,
and on this account do not deign to bestow their attention on a doctrine so low
and mean. But it shows an extraordinary degree of wickedness, that we yield less
reverence to God speaking to us, because he condescends to our ignorance; and,
therefore, when God prattles to us in Scripture in a rough and popular style, let
us know that this is done on account of the love which he bears to us. (60)
Whoever exclaims that he is offended by such meanness of language, or pleads it
as an excuse for not subjecting himself to the word of God, speaks falsely; for he
who cannot endure to embrace God, when he approaches to him, will still less fly
to meet him above the clouds.
Earthly things. Some explain this to mean the elements of spiritual doctrine; for
self-denial may be said to be the commencement of piety. But I rather agree with
those who refer it to the form of instruction; for, though the whole of Christ’s
discourse was heavenly, yet he spoke in a manner so familiar, that the style itself
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161. had some appearance of being earthly. Besides, these words must not be viewed
as referring exclusively to a single sermon; for Christ’s ordinary method of
teaching — that is, a popular simplicity of style — is here contrasted with the
pompous and high-sounding phrases to which ambitious men are too strongly
addicted.
COFFMAN, "Verse 12 I told ye earthly things and ye believe not, how shall ye
believe if I tell you heavenly things?
The earthly things Jesus told Nicodemus regarded the new birth, an experience
received by ordinary men during their earthly sojourn. Mysterious as it is, the
new birth is a common everyday fact, "earthly" in the sense of men being in
actual contact with the phenomenon and aware of it constantly. Thousands of
Israel had already responded; but the Pharisees never made it.
Heavenly things ... is a reference to such things as the incarnation, the death of
Christ for the sins of the world, the existence of the spirit world above our own,
the final judgment, heaven, hell, and all of those great spiritual realities lying
utterly beyond earthly vision. It was of some of such heavenly things that Jesus
proceeded to speak to Nicodemus.
BIBLICAL ILLUSTRATOR, "If I have told you of earthly things, and ye believe
not, how shall ye believe, if I tell you of heavenly things?
The question in its bare form is easily grappled with, but in its application to the
subjects before us we encounter a great obstacle. Earthly things are the deep things
of the new birth; heavenly things are the lifting up of the Son of man, the gift of the
Only-Begotten, that the world through Him might be saved. Regeneration and
santification are by comparison earthly things; redemption, atonement, justification
are by contrast and preeminence heavenly. He who believes not the former, how can
he believe the latter We notice
I. AN INVERSION OF OUR COMMON ESTIMATE OF THE MYSTERIES OF
CHRIST’S KINGDOM.
1. It is usual to speak of the work of Christ as far easier of apprehension than the
work of the Spirit. The idea of atonement is treated as self-evident, and theory
after theory has been constructed to explain it. But Christ says difficult as it is to
understand a Divine influence, it is more difficult to apprehend a Divine sacrifice;
that He only who is from heaven can reveal the latter, while a master of Israel is
culpably ignorant if he knows not of the former.
2. The same persons exaggerate the mystery of the doctrine of grace, whereas
Christ treats it as a plain earthly thing. The writer of the Epistle to the Hebrews
treats it in the same way, bidding us leave the elements, baptism, etc., to go on to
perfection—the strong meat, the profounder study of the fulfilment of type and
shadow in the atonement and mediation of Jesus Christ.
II. CAN WE EXPLAIN THIS INVERSION?
1. With regard to the new birth.
(1) It is not that it is discoverable by man in its nature, or recognizable in its
process, or practicable in its realization, and so an earthly thing. It is as much
above reason, as secret, as independent of man’s interference as the deepest
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162. mystery of redemption. But
(2) The idea of a spiritual influence has obvious illustrations from earthly
experience. Life itself is a putting forth and taking in of the authority of mind
over mind. Therefore there can be no antecedent improbability of a Divine
influence affecting the soul.
(3) When we think of our indebtedness to God as Creator, Preserver,
Benefactor, there can be nothing difficult in the thought that the Author of
our spirit can quicken and bless it.
(4) Although the work is secret in its processes, it is cognizable in its effects.
When you see a proud man humble, the worldly man religious, you have
proof which carries the matter into the region of sight.
(5) The doctrine was earthly to Nicodemus because it was in his Old
Testament.
2. How different with the topics that follow! At first sight less mysterious, for was
not Christ really man, and was not His sacrifice a human death? Yet when we
turn to that which the human enshrined, the mystery of Christ’s Person, we see
the appositeness of the term heavenly.
(1) Divine incarnation and Divine suffering are absolutely incomprehensible
revelations. The more men argue over them the more danger there is of
darkening counsel by words without knowledge.
(2) If the Divine passion is a mystery, how much more the connection
between that suffering and man’s release!
(3) The individual appropriation of Christ’s sacrifice is incomprehensible.
(4) The work of grace shows itself by infallible signs, but the absolution is the
secret act of God alone.
III. Let us press upon ourselves the thought of THE HEAVENLINESS OF THE ONE
ALL-SUFFICIENT SACRIFICE. We have in our Lord’s question the key to much of
modern unbelief. Christ tells us of our need of Divine grace to change us into new
men, and we believe not that. Men confess that they must be moral, but contend that
they can secure that for themselves, and that it is weakness to look cut of themselves
for help. Nature refuses grace. Who, then, can wonder if the same unbelief shall
spread into the region of the heavenly, and the scoffer at grace scoff at atonement?
(Dean Vaughan.)
The moral and the revealed truths
We may distinguish between these. Christ’s teaching in its practical applications is its
earthly side; His revelation of God, His nature and will its heavenly side.
I. THE MORAL TEACHING OF CHRIST MUST BE ACCEPTED BY EVERY
UPRIGHT CONSCIENCE.
1. Where else do you find the idea of the sovereign and eternal value of right more
clearly and firmly expressed?
2. The same applies to holiness. He opposes the systems which make it consist in
outward performances, and places stress on the intention.
3. None more than Christ have preached the necessity of sacrificing one’s self for
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163. the sake of truth.
4. Whoever taught as Christ the relations of men with one another and the bonds
of justice and mercy which should units them? Christ alone has made love the
supreme law of mankind.
5. Not only has He taught all this; He has acted all He has taught.
6. This is why He has a right to the authority He claims over our consciences, and
why when He tells us of earthly things He has a right to be believed.
II. CHRIST CLAIMS THE SAME FAITH AS THE REVEALER OF RELIGIOUS
TRUTH. He is not merely a teacher of morals; He speaks of the things which are far
beyond our human vision: of God, His government, providence, saving purposes,
judgment. In the presence of these affirmations our situation changes. So long as His
moral teaching was in question we could judge of it by our consciences, but here are
declarations we cannot control.
1. Are we justified in putting faith in Christ.? If we set aside this faith, no other
means of access to religious truth remains. Science can teach us nothing. Are we
then to remain in the dark? Men have tried to do so, but always unsuccessfully.
2. Is Christ to be believed?
(1) The very accent of His affirmations leads us to reflection. No man ever
spoke with such authority. We believe the assertions of Christ when He tells
us of heavenly things, because lie has always spoken truth when He has told
us of earthly things.
(2) If we believe the religious truths revealed by Christ it is because they are
the necessary complement of the moral truths our conscience compels us to
believe; so that accepting the latter, we are led by an invincible logic to believe
the former. There is no moral truth in the gospel that does not expand into a
religious truth. (E. Bersier, D. D.)
Earthly and heavenly things
Heavenly things, being represented unto us in an earthly form (Joh_3:8), come
clothed to us with our own notions. We can see the sun better when reflected in the
water of a vase than in the firmament; and we can interpret heaven’s language best
when it speaks to us in the language of earth. (T. Manton.)
13 No one has ever gone into heaven except the
one who came from heaven—the Son of Man.[e]
163

164. BARNES, "And no man hath ascended into heavens - No man, therefore, is
qualified to speak of heavenly things, Joh_3:12. To speak of those things requires
intimate acquaintance with them - demands that we have seen them; and as no one
has ascended into heaven and returned, so no one is qualified to speak of them but
He who came down from heaven. This does not mean that no one had Gone to
heaven or had been saved, for Enoch and Elijah had been borne there (Gen_5:24;
compare Heb_11:5; 2Ki_2:11); and Abraham, Isaac, and Jacob, and others were
there: but it means that no one had ascended and “returned,” so as to be qualified to
speak of the things there.
But he that came down ... - The Lord Jesus. He is represented as coming down,
because, being equal with God, he took upon himself our nature, Joh_1:14; Phi_
2:6-7. He is represented as “sent” by the Father, Joh_3:17, Joh_3:34; Gal_4:4; 1Jo_
4:9-10.
The Son of man - Called thus from his being “a man;” from his interest in man;
and as expressive of his regard for man. It is a favorite title which the Lord Jesus
gives to himself.
Which is in Heaven - This is a very remarkable expression. Jesus, the Son of
man, was then bodily on earth conversing with Nicodemus; yet he declares that he is
“at the same time” in heaven. This can be understood only as referring to the fact that
he had two natures that his “divine nature” was in heaven, and his “human nature”
on earth. Our Saviour is frequently spoken of in this manner. Compare Joh_6:62;
Joh_17:5; 2Co_8:9. Since Jesus was “in” heaven - as his proper abode was there - he
was fitted to speak of heavenly things, and to declare the will of God to man And we
may learn:
1. That the truth about the deep things of God is not to be learned from “men.”
No one has ascended to heaven and returned to tell us what is there; and no
infidel, no mere man, no prophet, is qualified of himself to speak of them.
2. That all the light which we are to expect on those subjects is to be sought in the
Scriptures. It is only Jesus and his inspired apostles and evangelists that can
speak of those things.
3. It is not wonderful that some things in the Scriptures are mysterious. They are
about things which we have not seen, and we must receive them on the
“testimony” of one who has seen them.
4. The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a
nature far above the human, and is equal with the Father, Joh_1:1.
CLARKE, "No man hath ascended - This seems a figurative expression for,
No man hath known the mysteries of the kingdom of God; as in Deu_30:12; Psa_
73:17; Pro_30:4; Rom_11:34. And the expression is founded upon this generally
received maxim: That to be perfectly acquainted with the concerns of a place, it is
necessary for a person to be on the spot. But our Lord probably spoke to correct a
false notion among the Jews, viz. that Moses had ascended to heaven, in order to get
the law. It is not Moses who is to be heard now, but Jesus: Moses did not ascend to
heaven; but the Son of man is come down from heaven to reveal the Divine will.
That came down - The incarnation of Christ is represented under the notion of
his coming down from heaven, to dwell upon earth.
Which is in heaven - Lest a wrong meaning should be taken from the foregoing
expression, and it should be imagined that, in order to manifest himself upon earth
164

165. he must necessarily leave heaven; our blessed Lord qualifies it by adding, the Son of
man who is in heaven; pointing out, by this, the ubiquity or omnipresence of his
nature: a character essentially belonging to God; for no being can possibly exist in
more places than one at a time, but He who fills the heavens and the earth.
GILL, "And no man hath ascended into heaven,.... Though Enoch and Elias
had, yet not by their own power, nor in the sense our Lord designs; whose meaning
is, that no man had, or could go up to heaven, to bring from thence the knowledge of
divine and heavenly things; in which sense the phrase is used in Deu_30:12, and
which may be illustrated by Joh_1:18; wherefore inasmuch as Nicodemus had
acknowledged Christ to he a teacher come from God, our Lord, would have him
know, that he was the only teacher of heavenly things, as being the only person that
had been in heaven, and in the bosom of the Father; and therefore, if he, and the rest
of the Jews, did not receive instructions from him, they must for ever remain
ignorant; for there never had been, nor was, nor could be, any mere man that could
go up to heaven, and learn the mysteries of God, and of the kingdom of heaven, and
return and instruct men in them:
but he that came down from heaven; meaning himself, who is the Lord from
heaven, and came from thence to do the will of God by preaching the Gospel, working
miracles, obeying the law, and suffering death in the room of his people, and thereby
obtaining eternal redemption for them. Not that he brought down from heaven with
him, either the whole of his human nature, or a part of it; either an human soul, or an
human body; nor did he descend locally, by change of place, he being God
omnipresent, infinite and immense, but by assumption of the human nature into
union with his divine person:
even the son of man which is in heaven; at the same time he was then on earth:
not that he was in heaven in his human nature, and as he was the son of man; but in
his divine nature, as he was the Son of God; see Joh_1:18; though this is predicated
of his person, as denominated from the human nature, which was proper to him only
in his divine nature; for such is omnipresence, or to be in heaven and earth at the
same time: just as on the other hand God is said to purchase the church with his
blood, and the Lord of glory is said to be crucified, Act_20:28, where those things are
spoken of Christ, as denominated from his divine nature, which were proper only to
his human nature; and is what divines call a communication of idioms or properties;
and which will serve as a key to open all such passages of Scripture: and now as a
proof of our Lord's having been in heaven, and of his being a teacher come from God,
and such an one as never was, or can be, he opens and explains a type respecting
himself, in the following verse.
HENRY, "He gives them a proof of his ability to speak to them heavenly things,
and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That
he came down from heaven. The intercourse settled between God and man began
above; the first motion towards it did not arise from this earth, but came down from
heaven. We love him, and send to him, because he first loved us, and sent to us. Now
this intimates, [1.] Christ's divine nature. He that came down from heaven is
certainly more than a mere man; he is the Lord from heaven, 1Co_15:47. [2.] His
intimate acquaintance with the divine counsels; for, coming from the court of
heaven, he had been from eternity conversant with them. [3.] The manifestation of
God. Under the Old Testament God's favours to his people are expressed by his
hearing from heaven (2Ch_7:14), looking from heaven (Psa_80:14), speaking from
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166. heaven (Neh_9:13), sending from heaven, Psa_57:3. But the New Testament shows
us God coming down from heaven, to teach and save us. That he thus descended is
an admirable mystery, for the Godhead cannot change places, nor did he bring his
body from heaven; but that he thus condescended for our redemption is a more
admirable mercy; herein he commended his love. (2.) That he is the Son of man, that
Son of man spoken of by Daniel (Dan_7:13), by which the Jews always understand to
be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the
second Adam, for the first Adam was the father of man. And of all the Old Testament
titles of the Messiah he chose to make use of this, because it was most expressive of
his humility, and most agreeable to his present state of humiliation. (3.) That he is in
heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God,
he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he
that was the Son of man was now, by his divine nature, every where present, and
particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor
could God, as such, shed his blood; yet that person who was the Lord of glory was
crucified (1Co_2:8), and God purchased the church with his own blood, Act_20:28.
So close is the union of the two natures in one person that there is a communication
of properties. He doth not say hos esti. God is the ho ōn tō ouranō - he that is, and
heaven is the habitation of his holiness.
CALVIN, "13.No one hath ascended to heaven. He again exhorts Nicodemus not
to trust to himself and his own sagacity, because no mortal man can, by his own
unaided powers, enter into heaven, but only he who goes thither under the
guidance of the Son of God. For to ascend to heaven means here, “to have a pure
knowledge of the mysteries of God, and the light of spiritual understanding.” For
Christ gives here the same instruction which is given by Paul, when he declares
that
the sensual man does not comprehend the things which are of God,
(1 Corinthians 2:16;)
and, therefore, he excludes from divine things all the acuteness of the human
understanding, for it is far below God.
But we must attend to the words, that Christ alone, who is heavenly, ascends to
heaven, but that the entrance is closed against all others. For, in the former
clause, he humbles us, when he excludes the whole world from heaven. Paul
enjoins
those who are desirous to be wise with God to be fools with themselves,
(1 Corinthians 3:18.)
There is nothing which we do with greater reluctance. For this purpose we ought
to remember, that all our senses fail and give way when we come to God; but,
after having shut us out from heaven, Christ quickly proposes a remedy, when
he adds, that what was denied to all others is granted to the Son of God. And this
too is the reason why he calls himself the Son of man, that we may not doubt that
we have an entrance into heaven in common with him who clothed himself with
our flesh, that he might make us partakers of all blessings. Since, therefore, he is
the Father’s only Counselor, (Isaiah 9:6,) he admits us into those secrets which
166

167. otherwise would have remained in concealment.
Who is in heaven. It may be thought absurd to say that he is in heaven, while he
still dwells on the earth. If it be replied, that this is true in regard to his Divine
nature, the mode of expression means something else, namely, that while he was
man, he was in heaven. It might be said that no mention is here made of any
place, but that Christ is only distinguished from others, in regard to his
condition, because he is the heir of the kingdom of God, from which the whole
human race is banished; but, as it very frequently happens, on account of the
unity of the Person of Christ, that what properly belongs to one nature is applied
to another, we ought not to seek any other solution. Christ, therefore, who is in
heaven, hath clothed himself with our flesh, that, by stretching out his brotherly
hand to us, he may raise us to heaven along with him.
COFFMAN, "Verse 13
And no one hath ascended into heaven, but he that descended out of heaven,
even the Son of man who is in heaven.
Here Jesus claimed his unique office as God's messenger who descended to man
out of heaven, and yet, in a sense, who was still in heaven. This verse, admittedly
difficult, has led to the view that heaven is a state rather than a place, and that
Jesus could say the Son of man was in heaven even while he was on earth.
Another view supported by this is that during the personal ministry of Christ he
continued in the full possession of his heavenly attributes. Still another concept
that finds support is the doctrine of the ubiquitousness of Jesus. Dogmatism is
out of order here, due to the textual questions regarding this verse. Westcott
wrote that these words were "omitted by many very ancient authorities, and
appear to be an early gloss bringing out the right contrast between the ascent of
a man to heaven and the abiding of the Son of man in heaven."[15] In the
International Version, this place reads: "No one has ever gone into heaven
except the one who came from heaven, the Son of man."
ENDNOTE:
[15] B. F. Westcott, op. cit., p. 57.
14 Just as Moses lifted up the snake in the
wilderness, so the Son of Man must be lifted
up,[f]
BARNES, "And as Moses - Jesus proceeds in this and the following verses to
state the reason why he came into the world and, in order to this, he illustrates His
design, and the efficacy of his coming, by a reference to the case of the brass serpent,
167

168. recorded in Num_21:8-9. The people were bitten by flying fiery serpents. There was
no cure for the bite. Moses was directed to make an image of the serpent, and place it
in sight of the people, that they might look on it and be healed. There is no evidence
that this was intended to be a type of the Messiah, but it is used by Jesus as strikingly
illustrating his work. Men are sinners. There is no cure by human means for the
maladies of the soul; and as the people who were bitten might look on the image of
the serpent and be healed, so may sinners look to the Saviour and be cured of the
moral maladies of our nature.
Lifted up - Erected on a pole. Placed on high, So that it might be seen by the
people.
The serpent - The image of a serpent made of brass.
In the wilderness - Near the land of Edom. In the desert and desolate country to
the south of Mount Hor, Num_21:4.
Even so - In a similar manner and with a similar design. He here refers,
doubtless, to his own death. Compare Joh_12:32; Joh_8:28. The points of
resemblance between his being lifted up and that of the brass serpent seem to be
these:
1. In each case those who are to be benefited can he aided in no other way. The
bite of the serpent was deadly, and could be healed only by looking on the brass
serpent; and sin is deadly in its nature, and can be removed only by looking on
the cross.
2. The mode of their being lifted up. The brass serpent was in the sight of the
people. So Jesus was exalted from the earth raised on a tree or cross.
3. The design was similar. The one was to save the life, the other the soul; the one
to save from temporal, the other from eternal death.
4. The manner of the cure was similar. The people of Israel were to look on the
serpent and be healed, and so sinners are to look on the Lord Jesus that they
may be saved.
Must - It is proper; necessary; indispensable, if men are saved. Compare Luk_
24:26; Luk_22:42.
The Son of man - The Messiah.
CLARKE, "As Moses lifted up - He shows the reason why he descended from
heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and
be, by the appointment of God, as certain a remedy for sinful souls as the brazen
serpent elevated on a pole, Num_21:9, was for the bodies of the Israelites, which had
been bitten by the fiery serpents in the wilderness. It does not appear to me that the
brazen serpent was ever intended to be considered as a type of Christ. It is possible to
draw likenesses and resemblances out of any thing; but, in such matters as these, we
should take heed that we go no farther than we can say, Thus it is written. Among the
Jews, the brazen serpent was considered a type of the resurrection - through it the
dying lived; and so, by the voice of God, they that were dead shall be raised to life. As
the serpent was raised up, so shall Christ be lifted up: as they who were stung by the
fiery serpents were restored by looking up to the brazen serpent, so those who are
infected with and dying through sin are healed and saved, by looking up to and
believing in Christ crucified. These are all the analogies which we can legitimately
trace between the lifting up of the brazen serpent, and the crucifixion of Jesus Christ.
The lifting up of the Son of man may refer to his mediatorial office at the right hand
of God. See the note on Num_21:9.
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169. GILL, "And as Moses lifted up the serpent in the wilderness,.... The history
referred to is in Num_21:8. There is, in many things, an agreement between this
serpent, and Jesus Christ: as in the matter of it, it was a brazen serpent; it was made
not of gold, nor of silver, but of brass, the meaner metal, and was a very unlikely
means, of itself, to heal the Israelites; and might be despised by many: this may
denote the meanness of Christ in his human nature, in his birth and parentage, and
place of education and converse; and especially in his crucifixion and death; and
which, to an eye of carnal sense and reason, seemed a very improbable means of
saving sinners; and therefore were to some a stumbling block, and to others
foolishness: though on the other hand, as brass is a shining metal, and might be
chose for the serpent in the wilderness to be made of, that by the lustre of it the eyes
of the Israelites might be attracted and directed to it, who were at the greatest
distance in the camp; so it may be expressive of the glory of Christ, as the only
begotten of the Father, and who is the brightness of his Father's glory; and which is
the great attractive, motive, and inducement to engage souls to look unto him, and
believe in him, Isa_45:22; and whereas brass is both a strong and durable metal, it
may signify the strength of Christ, who is the mighty God, and mighty to save; and
his duration, as a Saviour, being the same today, yesterday, and for ever: likewise, the
comparison between the serpent Moses lifted up, and Christ, may be observed in the
form of it. The brazen serpent had the form of a serpent, but not the poison and
venomous nature of one; so Christ was sent, in the likeness of sinful flesh, and was
found in fashion as a man, as a sinful man, but was without sin, and was perfectly
holy; and yet being in this form, was made both sin and a curse, that he might
redeem his people both from sin, and from the curse of the law, by dying a death
which denominated him accursed, of which the serpent was, an emblem: besides,
this serpent was a fiery one; at least it looked like one of the fiery serpents, being of
brass, which shone as though it burned in a furnace; and may be an emblem both of
Christ's Father's wrath, which was poured out like fire upon him, and of his love to
his people, which was like burning fire, the coals whereof gave a most vehement
flame. Moreover, this serpent Moses made, and was ordered to make, was but "one",
though the fiery serpents, with which the Israelites were bitten, were many; so there
is but one Mediator between God and man; but one Saviour, in whom alone is
salvation, and in no other, even Jesus Christ. To which may be added the "situation"
in which this serpent was put: it was set by Moses on a pole; it was lifted up on high,
that every one in the camp of Israel might see it; and may point out the ascension of
Christ into heaven, and his exaltation at God's right hand there, as some think; or his
being set up in the ministry of the word, and held forth and exalted there as the only
Saviour of lost sinners; or rather his crucifixion, which is sometimes expressed by a
lifting up, Joh_8:28. Once more, there is an agreement in the effect that followed
upon the lifting up of the serpent; and which was the design of it, viz. the healing of
such Israelites as were bitten by the fiery serpents, who looked to this: for as the
Israelites were bitten by fiery serpents, with the poison of which they were infected,
and were in danger of death, and to many of them their bitings were mortal; so men
are poisoned with the venom of the old serpent the devil, by which they are subjected
to a corporeal death, and are brought under a spiritual, or moral death, and are liable
to an eternal one: and as these bitings were such as Moses could not cure; so the
wounds of sin, through the old serpent, are such as cannot be healed by the law,
moral or ceremonial, or by obedience to either; and as they were the Israelites who
were convinced of their sin, and acknowledged it, and had a cure by looking to the
brazen serpent; so such whom the Spirit of God convinces of sin, and to whom he
gives the seeing eye of faith, these, through seeing, the Son, and looking to Jesus, as
169

170. crucified and slain, receive healing by his stripes and wounds: and as those, who were
ever so much bit and poisoned by the fiery serpents, or were at ever so great a
distance from the pole, or had the weakest eye, yet if they could but discern the
serpent on the pole, though it only appeared as a shining piece of brass, had a cure;
so the greatest of sinners, and who are afar off from God, and all that is good, and
who have faith but as a grain of mustard seed, or but glimmering view of Christ, of
his glory, fulness, and suitableness, shall be saved by him. To add no more, this was
done "in the wilderness": which may signify this world, Christ's coming into it, his
crucifixion in it, and his going without the camp, bearing our reproach, or suffering
without the gates of Jerusalem. It is certain, that the Jews had a notion that the
brazen serpent was symbolical and figurative: Philo the Jew makes it to be a symbol
of fortitude and temperance (t); and the author of the apocryphal book of Wisdom
(u), calls it "a sign of salvation". They thought there was something mysterious in it:
hence they say (w),
"in four places it is said, "make thee", &c. In three places it is explained, viz. Gen_
6:14, and one is not explained, Num_21:8, "make thee a fiery serpent", ‫פירש‬ ‫,לא‬ is not
explained.''
And elsewhere (x) they ask,
"and could the serpent kill, or make alive? But at the time that Israel looked up, and
served with their hearts their Father which is in heaven, they were healed; but if not,
they were brought low.''
So that the look was not merely to the brazen serpent, but to God in heaven; yea, to
the word of God, his essential Logos, as say the Targumists on Num_21:9. The
Jerusalem Targum paraphrases the words thus:
"and Moses made a serpent of brass, and put it upon a high place, and whoever was
bitten by the serpents, and lift up his face, in prayer, to his Father which is in heaven,
and looked upon the serpent of brass, lived.''
And Jonathan ben Uzziel paraphrases them thus:
"and Moses made a serpent of brass, and put it upon a high place; and it was, when a
serpent had bitten any man, and he looked to the serpent of brass, "and directed his
heart", ‫דיי‬ ‫מימרא‬ ‫,לשום‬ "to the name of the word of the Lord", he lived.''
And this healing they understand not only of bodily healing, but of the healing of the
soul: for they observe (y), that
"as soon as they said, "we have sinned", immediately their iniquity was expiated; and
they had the good news brought them "of the healing of the soul", as it is written,
"make thee a seraph"; and he does not say a serpent; and this is it: "and it shall come
to pass, that every one that is bitten, when he looketh upon it, shall live", ‫הנפש‬ ‫,רפואת‬
"through the healing of the soul":''
yea, they compare the Messiah to a serpent; for so the Targum on Isa_14:29
paraphrases that passage:
"the Messiah shall come forth from Jesse's children's children; and his works shall be
170

171. among you as a "flying serpent".''
And who else can be designed by the "other serpent of life" (z), and the "holy serpent"
(a) they speak of, in opposition to the evil serpent that seduced Eve? And it is well
known, that ‫,נחש‬ "a serpent", and ‫,משיח‬ "Messiah", are numerically, or by gematry, the
same; a way of interpretation, and explanation, often in use with the Jews. Now, as
this serpent was lifted up on a pole on high, that every one that was bitten with the
fiery serpent might look to it, and be healed;
even so must the son of man be lifted up; upon the cross, and die: the
crucifixion and death of Christ were necessary, and must be, because of the decrees
and purposes of God, by which he was foreordained thereunto, and by which
determinate counsel he was delivered, taken, crucified, and slain; and because of his
own engagements as a surety, laying himself under obligations in the council and
covenant of peace, to suffer, and die, in the room of his people; and because of the
prophecies in the Old Testament, and his own predictions, that so it should be; as
also, that the antitype might answer the type; and particularly, that he might be a
suitable object of faith for wounded sinners, sensible of sin, to look unto.
HENRY, " Christ here discourses of the great design of his own coming into the
world, and the happiness of those that believe in him, Joh_3:14-18. Here we have
the very marrow and quintessence of the whole gospel, that faithful saying (1Ti_
1:15), that Jesus Christ came to seek and to save the children of men from death, and
recover them to life. Now sinners are dead men upon a twofold account: - (1.) As one
that is mortally wounded, or sick of an incurable disease, is said to be a dead man,
for he is dying; and so Christ came to save us, by healing us, as the brazen serpent
healed the Israelites, Joh_3:14, Joh_3:15. (2.) As one that is justly condemned to die
for an unpardonable crime is a dead man, he is dead in law; and, in reference to this
part of our danger, Christ came to save as a prince or judge, publishing an act of
indemnity, or general pardon, under certain provisos; this saving here is opposed to
condemning, Joh_3:16-18.
JAMIESON, "And as Moses, etc. — Here now we have the “heavenly things,”
as before the “earthly,” but under a veil, for the reason mentioned in Joh_3:12. The
crucifixion of Messiah is twice after this veiled under the same lively term -
“uplifting,” Joh_8:28; Joh_12:32, Joh_12:33. Here it is still further veiled - though
to us who know what it means, rendered vastly more instructive - by reference to the
brazen serpent. The venom of the fiery serpents, shooting through the veins of the
rebellious Israelites, was spreading death through the camp - lively emblem of the
perishing condition of men by reason of sin. In both cases the remedy was divinely
provided. In both the way of cure strikingly resembled that of the disease. Stung by
serpents, by a serpent they are healed. By “fiery serpents” bitten - serpents, probably,
with skin spotted fiery red [Kurtz] - the instrument of cure is a serpent of brass or
copper, having at a distance the same appearance. So in redemption, as by man
came death, by Man also comes life - Man, too, “in the likeness of sinful flesh” (Rom_
8:3), differing in nothing outward and apparent from those who, pervaded by the
poison of the serpent, were ready to perish. But as the uplifted serpent had none of
the venom of which the serpent-bitten people were dying, so while the whole human
family were perishing of the deadly wound inflicted on it by the old serpent, “the
Second Man,” who arose over humanity with healing in His wings, was without spot
or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed;
in the one case on a pole, in the other on the cross, to “draw all men unto Him” (Joh_
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172. 12:32). In both cases it is by directing the eye to the uplifted Remedy that the cure is
effected; in the one case the bodily eye, in the other the gaze of the soul by “believing
in Him,” as in that glorious ancient proclamation - “Look unto me and be ye saved,
all the ends of the earth,” etc. (Isa_45:22). Both methods are stumbling to human
reason. What, to any thinking Israelite, could seem more unlikely than that a deadly
poison should be dried up in his body by simply looking on a reptile of brass? Such a
stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified
Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both
cases to expect a cure equally rational and well grounded. As the serpent was God’s
ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every
perishing sinner - the one however a purely arbitrary ordinance, the other divinely
adapted to man’s complicated maladies. In both cases the efficacy is the same. As
one simple look at the serpent, however distant and however weak, brought an
instantaneous cure, even so, real faith in the Lord Jesus, however tremulous,
however distant - be it but real faith - brings certain and instant healing to the
perishing soul. In a word, the consequences of disobedience are the same in both.
Doubtless many bitten Israelites, galling as their case was, would reason rather than
obey, would speculate on the absurdity of expecting the bite of a living serpent to be
cured by looking at a piece of dead metal in the shape of one - speculate thus till they
died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has
the offense of the cross” yet ceased? (Compare 2Ki_5:12).
CALVIN, "14.And as Moses lifted up the serpent. He explains more clearly why
he said that it is he alone to whom heaven is opened; namely, that he brings to
heaven all who are only willing to follow him as their guide; for he testifies that
he will be openly and publicly manifested to all, that he may diffuse his power
over men of every class. (62) To be lifted up means to be placed in a lofty and
elevated situation, so as to be exhibited to the view of all. This was done by the
preaching of the Gospel; for the explanation of it which some give, as referring to
the cross, neither agrees with the context nor is applicable to the present subject.
The simple meaning of the words therefore is, that, by the preaching of the
Gospel, Christ was to be raised on high, like a standard to which the eyes of all
would be directed, as Isaiah had foretold, (Isaiah 2:2.) As a type of this lifting up,
he refers to the brazen serpent, which was erected by Moses, the sight of which
was a salutary remedy to those who had been wounded by the deadly bite of
serpents. The history of that transaction is well known, and is detailed in
Numbers 21:9. Christ introduces it in this passage, in order to show that he must
be placed before the eyes of all by the doctrine of the Gospel, that all who look at
him by faith may obtain salvation. Hence it ought to be inferred that Christ is
clearly exhibited to us in the Gospel, in order that no man may complain of
obscurity; and that this manifestation is common to all, and that faith has its own
look, by which it perceives him as present; as Paul tells us that a lively portrait of
Christ with his cross is exhibited, when he is truly preached, (Galatians 3:1.)
The metaphor is not inappropriate or far-fetched. As it was only the outward
appearance of a serpent, but contained nothing within that was pestilential or
venomous, so Christ clothed himself with the form of sinful flesh, which yet was
pure and free from all sin, that he might cure in us the deadly wound of sin. It
was not in vain that, when the Jews were wounded by serpents, the Lord
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173. formerly prepared this kind of antidote; and it tended to confirm the discourse
which Christ delivered. For when he saw that he was despised as a mean and
unknown person, he could produce nothing more appropriate thanthe lifting up
of the serpent, to tell them, that they ought not to think it strange, if, contrary to
the expectation of men, he were lifted up on high from the very lowest condition,
because this had already been shadowed out under the Law by the type of the
serpent.
A question now arises: Does Christ compare himself to the serpent, because there
is some resemblance; or, does he pronounce it to have been a sacrament, as the
Manna was? For though the Manna was bodily food, intended for present use,
yet Paul testifies that it was a spiritual mystery, (1 Corinthians 10:3.) I am led to
think that this was also the case with the brazen serpent, both by this passage,
and the fact of its being preserved for the future, until the superstition of the
people had converted it into an idol, (2 Kings 18:4.) If any one form a different
opinion, I do not debate the point with him.
COFFMAN, "Verse 14
And as Moses lifted up the serpent in the wilderness, even so must the Son of
man be lifted up; that whosoever believeth may in him have eternal life.
The connection between John 3:14-15 and John 3:13 is in the title "Son of man."
John 3:13 gave Jesus' identity as God incarnate, and these cite the necessity for
his Passion, his being lifted up on the cross, and through that, lifted up on High.
Moses lifted up the serpent ... refers to the last of Moses' miracles, which took
place on the borders of Canaan (Numbers 21:7ff). Fiery serpents had been sent
among the people producing suffering and death; Moses fashioned a serpent of
brass and lifted it up on a pole in the center of the camp, and all who looked
upon it were healed.
Those who would make that brass snake a type of Jesus Christ go much too far.
As Clarke noted:
It does not appear that the brazen serpent was ever intended as a type of Christ.
It is possible to draw likenesses out of anything; but, in such matters as these, we
should take heed that we go no farther than we can say, "Thus it is written."[16]
The usual analogies drawn from the brass snake are these: (1) in each case, those
who were benefited could not have been aided any other way; (2) the lifting up in
each case was before all Israel, the serpent in the camp, Jesus on the cross; (3)
the design in each case was to save life, the serpent physical, the Lord eternal
life; (4) the manner of the cure is similar, the Israelites having merely to look on
the serpent in order to be cured, and Christians, of course, having to do nothing
except believe in order to be saved! Such analogies are not merely
untrustworthy; they are fallacious and contradictory to the Sacred Scriptures.
There are far more dissimilarities than there are similarities, thus: (1) the brass
serpent was of different material from the deadly snakes that were tormenting
Israel; but Jesus was made in all points like unto his brethren (Hebrews 2:17);
(2) Israel was forbidden to worship the brass snake; but all people are
commanded to worship Christ; (3) the brass snake eventually became an idol
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174. and was defiled and burned up (2 Kings 18:1,4); (the manner of appropriating
the blessing is exceedingly diverse in each case, there having been no moral or
spiritual conditions whatever in the healing of snake bites, not even faith). Now,
when the Pharisees looked upon Jesus on the cross, were they saved? No! Far
more than looking is required for salvation in Christ, as revealed in the next
verse. And, as for those who would take this verse as the basis for promising
salvation to all who "look upon" Jesus, and then interpret that to mean "faith
only," it should be pointed out that Jesus had just revealed to Nicodemus that
absolutely nothing short of being born again, born of water and of the Spirit,
could suffice for entry into God's kingdom.
Whosoever believeth may in him have eternal life ... The particular construction
of these words reveals that eternal life is promised not to "whosoever believeth,"
but to all believers who are "in him," that is, in Christ. The misconception
sometimes substituted for the promise here is that "all believers SHALL be
saved, whether or not they are ever baptized into Christ." The key word in this
clause is "may." meaning the right or privilege of entering Christ and thus
receiving eternal life in him. To be sure, "may" and "shall" are poles apart in
meaning. To read that believers "shall be saved" is to read what is nowhere
taught in the Bible; but to read that believers "may be saved" is to read the truth
of God. The corruption of this text and that of John 3:16 by rendering "shall"
instead of "may" or "should" must be rejected. Both here and in John 3:16, the
true rendition is "may" or "should" and not in a thousand years "SHALL have
eternal life." See Westcott[17] and all of the legitimate versions. When
translators take the liberty of rendering "shall have eternal life," as, for
example, in the International Version and others, they are not translating God's
word at all but perverting it. Let the student of the word of God beware of the
hand of Satan in such translations.
[16] Adam Clarke, Commentary on the Holy Bible (London: Mason and Lane,
1837), Vol. V, p. 533.
[17] B. F. Westcott, op. cit., p. 55.
BARCLAY, "THE UPLIFTED CHRIST (John 3:14-15)
3:14-15 And as Moses lifted up the serpent in the wilderness, so the Son of Man
must be lifted up, that every one who believes in him may have eternal life.
John goes back to a strange Old Testament story which is told in Numbers
21:4-9. On their journey through the wilderness the people of Israel murmured
and complained and regretted that they had ever left Egypt. To punish them God
sent a plague of deadly, fiery serpents; the people repented and cried for mercy.
God instructed Moses to make an image of a serpent and to hold it up in the
midst of the camp; and those who looked upon the serpent were healed. That
story much impressed the Israelites. They told how in later times that brazen
serpent became an idol and in the days of Hezekiah had to be destroyed because
people were worshipping it (2 Kings 18:4). The Jews themselves were always a
little puzzled by this incident in view of the fact that they were absolutely
forbidden to make graven images. The rabbis explained it this way: "It was not
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175. the serpent that gave life. So long as Moses lifted up the serpent, they believed on
him who had commanded Moses to act thus. It was God who healed them." The
healing power lay not in the brazen serpent; it was only a symbol to turn their
thoughts to God; and when they did that they were healed.
John took that old story and used it as a kind of parable of Jesus. He says: "The
serpent was lifted up; men looked at it; their thoughts were turned to God; and
by the power of that god in whom they trusted they were healed. Even so Jesus
must be lifted up; and when men turn their thoughts to him, and believe in him,
they too will find eternal life."
There is a wonderfully suggestive thing here. The verb to lift up is hupsoun
(Greek #5312). The strange thing is that it is used of Jesus in two senses. It is
used of his being lifted up upon the Cross; and it is used of his being lifted up
into glory at the time of his ascension into heaven. It is used of the Cross in John
8:28; John 12:32. It is used of Jesus' ascension into glory in Acts 2:33; Acts 5:31;
Philippians 2:9. There was a double lifting up in Jesus' life--the lifting on the
Cross and the lifting into glory. And the two are inextricably connected. The one
could not have happened without the other. For Jesus the Cross was the way to
glory; had he refused it, had he evaded it, had he taken steps to escape it, as he
might so easily have done, there would have been no glory for him. It is the same
for us. We can, if we like, choose the easy way; we can, if we like, refuse the cross
that every Christian is called to bear; but if we do, we lose the glory. It is an
unalterable law of life that if there is no cross, there is no crown.
In this passage we have two expressions whose meaning we must face. It will not
be possible to extract all their meaning, because they both mean more than ever
we can discover; but we must try to grasp at least something of it.
(i) There is the phrase which speaks of believing in Jesus. It means at least three
things.
(a) It means believing with all our hearts that God is as Jesus declared him to be.
It means believing that God loves us, that God cares for us, that God wants
nothing more than to forgive us. It was not easy for a Jew to believe that. He
looked on God as one who imposed his laws upon his people and punished them
if they broke them. He looked on God as a judge and on man as a criminal at his
judgment seat. He looked on God as one who demanded sacrifices and offerings;
to get into his presence man had to pay the price laid down. It was hard to think
of God not as a judge waiting to exact penalty, not as a task-master waiting to
pounce, but as a Father who longed for nothing so much as to have his erring
children come back home. It cost the life and the death of Jesus to tell men that.
And we cannot begin to be Christians until with all our hearts we believe that.
(b) How can we be sure that Jesus knew what he was talking about? What
guarantee is there that his wonderful good news is true? Here we come upon the
second article in belief. We must believe that Jesus is the Son of God, that in him
is the mind of God, that he knew God so well, was so close to God, was so one
with God, that he could ten us the absolute truth about him.
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176. (c) But belief has a third element. We believe that God is a loving Father because
we believe that Jesus is the Son of God and that therefore what he says about
God is true. Then comes this third element. We must stake everything on the fact
that what Jesus says is true. Whatever he says we must do; whenever he
commands we must obey. When he tells us to cast ourselves unreservedly on the
mercy of God we must do so. We must take Jesus at his word. Every smallest
action in life must be done in unquestioning obedience to him.
So then belief in Jesus has these three elements--belief that God is our loving
Father, belief that Jesus is the son of God and therefore tells us the truth about
God and life, and unswerving and unquestioning obedience to Jesus.
(ii) The second great phrase is eternal life. We have already seen that eternal life
is the very life of God himself. But let us ask this: if we possess eternal life, what
do we have? If we enter into eternal life, what is it like? To have eternal life
envelops every relationship in life with peace.
(a) It gives us peace with God. We are no longer cringing before a tyrannical
king or seeking to hide from an austere judge. We are at home with our Father.
(b) It gives us peace with men. If we have been forgiven we must be forgiving. It
enables us to see men as God sees them. It makes us and all men into one great
family joined in love.
(c) It gives us peace with life. If God is Father, God is working all things together
for good. Lessing used to say that if he had one question to ask the Sphinx, who
knew everything, it would be: "Is this a friendly universe?" When we believe
that God is Father, we also believe that such a father's hand win never cause his
child a needless tear. We may not understand life any better, but we will not
resent life any longer.
(d) It gives us peace with ourselves. In the last analysis a man is more afraid of
himself than of anything else. He knows his own weakness; he knows the force of
his own temptations; he knows his own tasks and the demands of his own life.
But now he knows that he is facing it all with God. It is not he who lives but
Christ who lives in him. There is a peace founded on strength in his life.
(e) It makes him certain that the deepest peace on earth is only a shadow of the
ultimate peace which is to come. It gives him a hope and a goal to which he
travels. It gives him a life of glorious wonder here and yet, at the same time, a life
in which the best is yet to be.
SIMEON, "THE BRAZEN SERPENT A TYPE OF CHRIST
John 3:14-15. As Moses lifted up the serpent in the wilderness, even so must the
Son of man be lifted up: that whosoever believeth in him should not perish, but
have eternal life.
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177. A MORE instructive portion of Scripture than this before us we cannot easily
find. The conversation of our Lord with Nicodemus was intended to lead him to
the knowledge of salvation: and, being directed to a person of his rank, and high
attainments in morality, it will serve as a model for our instructions to the
greatest and best of men. The first point which our Lord insisted on was the
necessity of a new birth: for, whatever our attainments be, it is impossible for us
to enter into heaven till this has taken place in our souls; since we brought
nothing into the world with us but what is carnal; and we must possess a
spiritual nature, before we can be capable of enjoying a spiritual kingdom. But
besides this, it is necessary also that we be interested in his atoning sacrifice: for,
having once contracted guilt, we must be purged from that guilt, before we can
be admitted into the Divine presence: and there is nothing but his atoning
sacrifice that can avail for this. Hence our Lord, after shewing Nicodemus that
he must experience a change of nature by means of a new and heavenly birth,
tells him, that he must prepare to see the Messiah crucified for the sins of men,
and must look to him for the healing of his soul as the dying Israelites did to the
brazen serpent for the healing of the wounds inflicted by the fiery serpents in the
wilderness.
The parallel which our Lord here draws between the brazen serpent and himself,
represents that as the type, and himself as the antitype: and, that we may fully
understand it, I will trace the resemblance,
I. In the occasion on which the type was instituted—
The Israelites were dying of the wounds received from the fiery flying serpents—
[They had provoked God by their murmuring and rebellion [Note: Numbers
21:4-6.] — — — and to punish them God had sent fiery serpents which they
could in no wise avoid, and whose bite was mortal. To heal themselves was
beyond their power. Multitudes died: and many, finding that they must die,
unless God should graciously interpose for them, entreated Moses to intercede
for them: and in answer to his intercession God appointed that a brazen serpent
should be erected, and that by looking to it they should be healed.]
Similar to this was our state when God gave his Son to be nailed upon the
cross—
[Through the agency of that old serpent the devil, sin had entered the world, and
inflicted a deadly wound on every child of man. To heal ourselves was
impossible. Death, eternal death, awaited us. And, as the only means of averting
it, God, in tender mercy, sent his only dear Son into the world to die for us, and
to save all who would look unto him for salvation.
But if there was in this respect a great resemblance between the occasions that
existed for the erection of the serpent, and the exaltation of our blessed Lord
upon the cross, there was also a material difference between them; the one being
in answer to the prayers of men, the other being given unsolicited and unsought:
the one also being appointed as a mere arbitrary ordinance, that had no
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178. suitableness to the end proposed; the other being appointed to make satisfaction
for the sins of men, and to merit in our behalf the Divine favour.
In both cases, however, the occasion was the same: death was inflicted as the
punishment of sin; and the remedy, the only remedy, against it, in either case,
was to look to the object, proposed by God, and lifted up by man, for our relief.]
But let us contemplate the type yet more particularly,
II. In the end of its appointment—
The serpent was erected that all who were bitten might look unto it and live.
[An assurance was given to Moses, that all who looked to the brazen serpent
should live. And so it proved, in fact. Not one who directed his eyes to it, died.
However desperate his wounds might be, or however distant he might be from
the object, so as scarcely to have any clear view of it at all, yet, instantly on
looking to it he was healed.]
And does not the crucifixion of our Lord ensure the same benefit to those who
look unto him—
[It matters not how long, or how grievously, any man may have sinned, provided
he look truly and humbly to the Lord Jesus Christ as dying for him. As for the
brazen serpent, it had no suitableness whatever to the end proposed. It was a
mere arbitrary appointment of the Deity: and was available in that view alone.
But the Lord Jesus Christ died upon the cross under the guilt of all our sins, and
offered a full and perfect satisfaction for them to Divine justice. True, indeed, to
the judgment of carnal reason, that also appears “foolishness;” but it was in
reality the most stupendous effort of “divine power and wisdom;” and it has in
itself a proper suitableness and sufficiency for the salvation of all who trust in it.
We may therefore safely assure every child of man, that, if he believe in Jesus,
“he shall never perish, but shall have eternal life.” Nor shall the conferring of
this benefit be delayed. The sight of the brazen serpent healed instantly the dying
Israelite: and so shall a sight of Jesus instantly remove the guilt of all our sins,
and infuse into our souls a new and heavenly life. Nor shall the blessing ever
terminate. The benefit that accrued to those who looked to the brazen serpent
lasted but for a time: but that which the believer in Jesus shall receive, shall
endure for ever and ever.]
Address—
1. Those who feel not their need of such a remedy—
[Such persons existed in the camp of Israel: but where shall one be found in our
camp? Where is there one whose whole man is not impregnated with the venom
of sin? If you feel it not, that only shews that your wounds are the more deep and
deadly: but know assuredly, that, unless you be brought to a sense of your
perishing condition, your doom is sealed; and in a little time you will perish for
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179. ever.]
2. Those who would substitute some other remedy in the place of Christ—
[What would have become of any man who should have persisted in devising
some mode of healing himself, instead of looking to the brazen serpent? He must
of necessity have died. And no other fate awaits you, if you will be substituting
your own works, whether in whole or in part, in the place of Christ. Every other
hope must be utterly renounced, and Christ alone be made the one object of your
affiance.]
3. Those who desire the healing of their souls—
[Make the Israelites a pattern for yourselves. When they felt in themselves that
they were dying, they sought after God through Moses their mediator; and
confessed their sins, and implored mercy, and thankfully availed themselves of
the proferred benefit, seeking it humbly in God’s appointed way. Thus then do
ye also: seek your God through the Lord Jesus Christ, who is the only mediator
between God and man; and with deep contrition implore mercy at his hands:
then direct your eyes to the cross on which the Lord Jesus Christ was crucified
for you; and doubt not but that you shall be made monuments of his grace and
mercy to all eternity. Let no doubt about his sufficiency or your own worthiness
keep you from him: for he “is able to save to the uttermost all that come unto
God by him;” and “whosoever” believeth in him shall assuredly be saved [Note:
Isaiah 45:22.].”]
4. Those who doubt whether this mode of healing will not encourage sin—
[Such doubts were entertained in the Apostle’s days: but he spurned at the idea
with holy indignation: “Shall we continue in sin that grace may abound? God
forbid.” What think you? Would an Israelite have taken one of the fiery serpents
to his bosom, because he had been healed of his wounds, and because the same
means of healing were yet open to him? How much less would one who has felt
the bitterness of sin, cherish it any longer in his bosom, because he has obtained
deliverance from its guilt and condemnation? When he reflects that nothing but
the crucifixion of the Son of God could heal him, will he think lightly of his sins?
Will he not rather “look on him whom his sins have pierced, and mourn, and be
in bitterness, as one that is in bitterness for his first-born?” Truly this is the
proper effect of faith in Christ, who, if he redeem us from guilt and
condemnation, will also “purify us unto himself a peculiar people zealous of good
works.”]
LIGHTFOOT, "14. And as Moses lifted up the serpent in the wilderness, even so
must the Son of man be lifted up:
[And as Moses lifted up the serpent, &c.] The Jews dote horribly about this
noble mystery. There are those in Bemidbar Rabba, that think that the brazen
serpent was not affixed to a pole, but thrown up into the air by Moses, and there
to have settled without any other support.
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180. "Moses put up the serpent for a sign; as he that chastiseth his son sticks up the
rod in some eminent place, where the child may see it, and remember."
Thou shalt remove the mischief by that which did the mischief; and thou shalt
heal the disease by that which made thee sick. The same hath R. Bechai; and
both confess that it was a miracle within a miracle. But it is not for a Jew to
understand the mystery; this is the Christian's attainment only.
GREAT TEXTS OF THE BIBLE 14-15, "Look And Live
And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a
standard: and it shall come to pass, that every one that is bitten, when he seeth it,
shall live. And Moses made a serpent of brass, and set it upon the standard: and
it came to pass, that if a serpent had bitten any man, when he looked unto the
serpent of brass, he lived.—Num_21:8-9.
[And as Moses lifted up the serpent in the wilderness, even so must the Son of
man be lifted up: that whosoever believeth may in him have eternal life.—Joh_
3:14-15.]
1. While the children of Israel were roaming homeless through the wilderness,
their heart, we read, failed them because of the way, and, as was their wont, they
vented their vexation in angry thoughts and rebellious words against God. On
this occasion God sent among them judgment in the form of fiery serpents. The
bite of these serpents was deadly, so that when a man was once bitten by their
venomous fangs his life was forfeited, and, although he did not drop down dead
on the instant, in one sense he was a dead man already. What a moment of agony
and terror it must have been as all around unfortunate victims were being
attacked by these messengers of death! In this terrible emergency the people
cried to God, and in doing so confessed, “We have sinned”; and in answer to
their prayer Moses was instructed to make a fiery serpent of brass and set it on a
pole, and it should come to pass that, if any were bitten by a fiery serpent, on
looking at this they would live.
They did well, when they came to Moses, and said, “We have sinned, for we have
spoken against the Lord, and against thee.” So far as I know, it is the only real
expression of true sorrow and willing confession which we find in the wilderness
story. “We have sinned.” And if so, it is well worth while for us to notice, that
this was the occasion for God’s giving to them the great sign of mercy to which
Jesus Christ pointed as a sign of Himself. So it is that God gives grace to the
humble, encourages the contrite, is found of those who seek.1 [Note: E. S.
Talbot.]
2. Recalling this incident of Israel, Jesus found in it a type and prophecy of
Himself. “As Moses lifted up the serpent in the wilderness, even so must the Son
of man be lifted up: that whosoever believeth in him should not perish, but have
eternal life.”
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181. It is very instructive to notice the New Testament use of the Old Testament
record of Moses. His history and its incidents are constantly referred to as
illustrations and types of Christ. St. Paul again and again finds his illustrations
in the life of Moses, and much more than illustrations. Not with any curious
fancy is it that his sturdy logic finds the materials for two compact arguments in
these chapters. The manna, the rock, the veil on the face of Moses, are all
immediately connected with Jesus Christ. St. John, too, in the Book of
Revelation, constantly finds here the imagery by which he sets forth the things
which are to come. And the Church in all ages has found in Egypt and the
wilderness journey to the goodly land a very Pilgrim’s Progress. No type is more
familiar, no illustration more constant. The arrangements of Jewish worship are
full of predictions of Christ—living pictures of our salvation. The Lord Jesus is
the sacrifice for our sins—the Lamb of God which beareth away the sins of the
world. He is the Mercy-seat, as the word propitiation is rendered in the marginal
reference. He is the High Priest who ever liveth to make intercession for us, and
who is able to save to the uttermost all that come to God by Him.2 [Note: M. G.
Pearse.]
The old is always becoming the new. “As Moses … so the Son of man”; as the
old, so the new; as the historical so the prophetical. All the pattern of the
spiritual temple has been shown in the mountain, and has been frayed out in
shapely and significant clouds which themselves were parables. “That the
Scripture might be fulfilled.” History always has something more to do than it
seems to have; it does not only record the event of the day, it redeems old
subjects, old vows and oaths; it takes up what seems to be the exhausted past and
turns it into the present and energetic action of the moment. As Moses, as Jonah,
as Solomon, as the bold Esaias; it is always a going-back upon the sacred past
and eating up the food that was there provided. Do not live too much in what we
call the present; do not live upon the bubble of the hour; have some city of the
mind, some far-away strong temple-sanctuary made noble by associations and
memories of the tenderest kind. You could easily be dislodged from some
sophism of yesterday. If you are living in the little programmes that were
published but last night you have but a poor lodgment, and to-morrow you will
be found naked, destitute, and hungry. Always go back to the “As Moses, as
David, as Daniel, as Jeremiah,” and see in every culminating event a
confirmation of this holy word—“that the Scripture might be fulfilled.” The plan
was drawn before the building was commenced; the specification was all written
out before the builder handled his hammer and his trowel; we do but work out
old specifications—old, but not decayed; old with the venerableness of truth. See
that you stand upon a broad rock, and do not try to launch your lifeship upon a
bubble.1 [Note: Joseph Parker.]
We have here—
I. A Pressing Danger.
i. Death from the bite of a Serpent—“The Lord sent fiery serpents among the
people, and they bit the people; and much people of Israel died” (Num_21:6).
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182. ii. Perishing in Sin—“might not perish” (Joh_3:15 A.V.; “should not perish,”
Num_3:16).
II. A Way of Escape.
i. A Brazen Serpent lifted up on a pole—“Make thee a fiery serpent, and set it
upon a standard” (Num_21:8).
ii. A Sin-bearer lifted up on the Cross—“As Moses lifted up the serpent in the
wilderness, even so must the Son of man be lifted up” (Joh_3:14).
III. How to use the Way of Escape.
i. Looking to the Serpent—“If a serpent had bitten any man, when he looked
unto the serpent of brass, he lived” (Num_21:9).
ii. Believing in the Sin-bearer—“that whosoever believeth in him,” R.V. “that
whosoever believeth may in him have eternal life” (Joh_3:15).
IV. The Good Effect.
i. Life—“When he looked unto the serpent of brass, he lived” (Num_21:9).
ii. Eternal Life—“that whosoever believeth may in him have eternal life” (Joh_
3:15).
I
A Pressing Danger
The danger is—(i.) Death from the bite of a serpent (Num_21:6); (ii.) “perishing”
in sin (Joh_3:16).
i. The Serpent and Death
1. The district through which the Israelites were passing is infested at the present
day with venomous reptiles of various kinds, and this seems to have been its
character in the time of Moses. It is impossible clearly to identify these “fiery
serpents” with any of the several species now known, or to say why they received
the appellation “fiery.” The name may have been given them on account of their
colour, or their ferocity, or, inasmuch as the word is rendered “deadly” in the
Septuagint, and “burning” in some other versions, it may indicate the burning
sensation produced by their bite, and its venomous and fatal character.
2. The bite was fatal. “Much people died.” It was no light affliction which was
but for a moment, a passing inconvenience that wore away with time; no sickness
was it from which prudence and care could recover them. Not as when Paul
shook off his venomous beast into the crackling flames, and it perished there. He
who was bitten died: old and young, strong man and frail woman. “Ah,” said
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183. some of those who are always ready to make light of any illness unless it is their
own, “he will get over it; he is young, and he has youth on his side.” “See,” said
another, “what a splendid constitution he has; he will mend.” “Come,” said
another, “we must hope for the best.” But much people died.
In October, 1852, Gurling, one of the keepers of the reptiles in the Zoological
Gardens, was about to part with a friend who was going to Australia, and
according to custom he must needs drink with him. He drank considerable
quantities of gin, and although he would probably have been in a great passion if
any one had called him drunk, yet reason and common sense had evidently been
overpowered. He went back to his post at the gardens in an excited state. He had
some months before seen an exhibition of snake-charming, and this was on his
poor muddled brain. He must emulate the Egyptians, and play with serpents.
First he took out of its cage a Morocco venom-snake, put it round his neck,
twisted it about, and whirled it round about him. Happily for him it did not
rouse itself so as to bite. The assistant-keeper cried out, “For God’s sake, put
back the snake,” but the foolish man replied, “I am inspired.” Putting back the
venom-snake, he exclaimed, “Now for the cobra!” This deadly serpent was
somewhat torpid with the cold of the previous night, and therefore the rash man
placed it in his bosom till it revived, and glided downward till its head appeared
below the back of his waistcoat. He took it by the body, about a foot from the
head, and then seized it lower down by the other hand, intending to hold it by the
tail and swing it round his head. He held it for an instant opposite to his face,
and like a flash of lightning the serpent struck him between the eyes. The blood
streamed down his face, and he called for help, but his companion fled in horror;
and, as he told the jury, he did not know how long he was gone, for he was “in a
maze.” When assistance arrived, Gurling was sitting on a chair, having restored
the cobra to its place. He said, “I am a dead man.” They put him in a cab, and
took him to the hospital. First his speech went, he could only point to his poor
throat and moan; then his vision failed him, and lastly his hearing. His pulse
gradually sank, and in one hour from the time at which he had been struck he
was a corpse. There was only a little mark upon the bridge of his nose, but the
poison spread over the body, and he was a dead Man_1:1 [Note: C. H.
Spurgeon.]
ii. Sin and Perishing
1. The bite of these serpents was mortal. The Israelites could have no question
about that, because in their own presence “much people of Israel died.” They
saw their own friends die of the snake-bite, and they helped to bury them. They
knew why they died, and were sure that it was because the venom of the fiery
serpents was in their veins. They were left almost without an excuse for
imagining that they could be bitten and yet live. Now, we know that many have
perished as the result of sin. We are not in doubt as to what sin will do, for we
are told by the infallible Word, that “the wages of sin is death,” and, yet again,
“sin, when it is finished, bringeth forth death.”
Sin can have but one ending—death—death—death. The soul that sinneth it
shall die, so rings the warning of God. How foolishly we talk of it! When it is the
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184. child, we say, “He is young, and will grow better.” When it is the youth, we say,
“Let him sow his wild oats, and he will settle down.” Ah, what cruel folly! What
a man soweth, that shall he also reap. When it is middle age, we say, “Yes, it is
very sad, but he has a great many good points, you know.” And when he is an old
man and dies, we say, “Well, we must hope for the best.” And in upon this Babel
there comes the terrible note of doom: The wages of sin is death.1 [Note: M. G.
Pearse.]
2. Is it always immediate? Not always. May we not play with the serpent? We
may not. Are there not moments when the cruel beast is not cruel? Not one. The
sandwasp paralyses the beetle with his sting that he may, and that his progeny
may profit, by the paralysis. The sandwasp does not kill the insect, but thrusts a
sting into him, not fatally; the insect can still lay eggs for the advantage of the
progeny of the sandwasp. It is so with many serpentine tricks; we are paralysed
to be used, not to-day, but to be eaten in six months. We are so paralysed that we
will do this or do that and have joy in it and have a banquet over it, ay, a
foaming tankard of wine that froths out its own mocking laugh. It is the sting of
the sandwasp; it has thrust in that venomous sting and hung us up for the next
meeting, for the next occasion, just before the bankruptcy comes, and the
devouring of our very soul by those whom we have wronged.
The worst consequences of sin are sin itself, more sin. Drink and lust mean
stronger passion, more ungovernable desire. Anger and temper mean as their
consequence a heart more bitter, more ready for more wrath. Selfish ways mean
less power even to see when we are selfish or what selfishness is. Yes, and not
only is there deepening of the same sin, but other sins are bred from it; cruelty,
even murderous, out of lust and drink; cruelty, too, out of selfishness; lying and
slander out of the hot heart and ungoverned life of anger. So it goes: sin breeding
sin, sin deepening into more sin.2 [Note: E. S. Talbot.]
It is necessary to be ever vigilant, and, always looking on a trifling sin as one of
magnitude, to flee far from it; because if the virtuous deeds exceed the sinful acts
by even the point of one of the hairs of the eyelashes, the spirit goes to Paradise;
but should the contrary be the case, it descends to hell.1 [Note: “The Dabistan”
in Field’s Book of Eastern Wisdom, 121.]
3. What was the sin the Israelites were guilty of?
(1) The fiery serpents came among the people because they had despised God’s
way. “The soul of the people was much discouraged because of the way.” It was
God’s way; He had chosen it for them, and He had chosen it in wisdom and
mercy, but they murmured at it. As an old divine says, “It was lonesome and
longsome”; but still it was God’s way, and therefore it ought not to have been
loathsome. His pillar of fire and cloud went before them, and His servants Moses
and Aaron led them like a flock, and they ought to have followed cheerfully.
Every step of their previous journey had been rightly ordered, and they ought to
have been quite sure that this compassing of the land of Edom was rightly
ordered too. But, no; they quarrelled with God’s way, and wanted to have their
own way. This is one of the great standing follies of men; they cannot be content
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185. to wait on the Lord and keep His way, but prefer a will and a way of their own.
(2) The people also quarrelled with God’s food. He gave them the best of the
best, for “men did eat angels’ food”; but they called the manna by an
opprobrious title, which in the Hebrew has a sound of ridicule about it, and even
in our translation conveys the idea of contempt. They said, “Our soul loatheth
this light bread,” as if they thought it unsubstantial, and only fitted to puff them
out, because it was easy of digestion, and did not breed in them that heat of blood
and tendency to disease which a heavier diet would have brought with it. Being
discontented with their God they quarrelled with the bread which He set upon
their table. This is another of man’s follies; his heart refuses to feed upon God’s
Word or believe God’s truth. He craves the flesh-meat of carnal reason, the leeks
and the garlic of superstitious tradition, and the cucumbers of speculation; he
cannot bring his mind down to believe the Word of God, or to accept truth so
simple, so fitted to the capacity of a child.
II
A Way of Escape
The way is—(i.) a brazen serpent lifted up on a pole; (ii.) a Sin-bearer lifted up
on the cross.
i. The Brazen Serpent
1. The command to make a brazen or copper serpent, and set it on some
conspicuous place, that to look on it might stay the effect of the poison, is
remarkable, not only as sanctioning the forming of an image, but as associating
healing power with a material object. Two questions must be considered
separately—What did the method of cure say to the men who turned their
bloodshot, languid eyes to it? and What does it mean for us, who see it by the
light of our Lord’s great words about it? As to the former question, we have not
to take into account the Old Testament symbolism which makes the serpent the
emblem of Satan or of sin. Serpents had bitten the wounded. Here was one like
them, but without poison, hanging harmless on the pole. Surely that would
declare that God had rendered innocuous the else fatal creatures.
That to which they were to look was to be a serpent, but it was to be a serpent
triumphed over, as it were, not triumphing, and held up to view and exhibited as
a trophy. Around on every side the serpents are victorious, and the people are
dying. Here the serpent is represented as conquered and, we may say, made a
spectacle of, and the people who see it live. Strong were the serpents in their
power of death, but stronger was God in His omnipotence of life, and the life
triumphed.
The sight of the brazen serpent was as though God’s spear had pierced the
plague, and held it aloft before their eyes, a vanquished, broken thing. It was not
one of the serpents; it was an image of all and any of them; it was the whole
serpent curse and plague in effigy.1 [Note: E. S. Talbot.]
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186. 2. How could a cure be wrought through merely looking at twisted brass? It
seemed, indeed, to be almost a mockery to bid men look at the very thing which
had caused their misery. Shall the bite of a serpent be cured by looking at a
serpent? Shall that which brings death also bring life? But herein lay the
excellency of the remedy, that it was of divine origin; for when God ordains a
cure He is by that very fact bound to put potency into it. He will not devise a
failure or prescribe a mockery. It should always be enough for us to know that
God ordains a way of blessing us, for if He ordains, it must accomplish the
promised result. We need not know how it will work, it is quite sufficient for us
that God’s mighty grace is pledged to make it bring forth good to our souls.
ii. The Sin-bearer
1. It is strange that the same which hurt should also heal; that from a serpent
should come the poison, and from a serpent the antidote of the poison; the same
inflicting the wound, and being in God’s ordinance appointed for the healing of
the wound. The history would sound a strange one, and would suggest some
underlying mystery, even if it stood alone, with no after-word of Scripture
claiming a special significance for it. But it is stranger and more mysterious still
when we come to the Lord’s appropriation of it to Himself. The Son of Man,
healer and helper of the lost race whose nature He took, compared to a serpent!
Of what is the serpent the figure everywhere else in Scripture? Not of Christ, but
of Christ’s chiefest enemy; of the author of death, not of the Prince of life.
Disguised in a serpent’s form, he won his first success, and poisoned at the
fountain-head the life of all our race. His name is “the Old Serpent”; while the
wicked are a “serpent seed,” a “generation of vipers,” as being in a manner born
of him. Strange therefore and most perplexing it is to find the whole symbolism
of Scripture on this one occasion reversed, and Christ, not Satan, likened to the
serpent.
There is only one explanation which really meets the difficulties of the case. In
the words of St. Paul, to the effect that God sent “His own Son in the likeness of
sinful flesh, and for sin,” we have the key to the whole mystery.
2. The “sign of salvation,” as it is called in the Book of Wisdom, which Moses
was commanded of God to make, was at once most like the serpents which hurt
the people, and also most unlike them; most like in appearance, most unlike in
reality. In outward appearance it was most like, and doubtless was fashioned of
copper or shining brass that it might resemble their fiery aspect the more closely;
but in reality it was most unlike them, being, in the very necessities of its nature,
harmless and without venom; while they were most harmful, filled with deadliest
poison. And thus it came to pass that the thing which most resembled the
serpents that had hurt them, the thing therefore which they, the Israelites, must
have been disposed to look at with the most shuddering abhorrence, was yet
appointed of God as the salve, remedy, medicine, and antidote of all their hurts:
and approved itself as such; for “it came to pass that if a serpent had bitten any
man, when he beheld the serpent of brass, he lived.” Unlikely remedy, and yet
most effectual! And exactly thus it befell in that great apparent paradox, that
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187. “foolishness of God,” the plan of our salvation. As a serpent hurt and a serpent
healed, so in like manner, as by man came death, by man should come also the
resurrection from the dead; as by “one man’s disobedience many were made
sinners, so by the obedience of one should many be made righteous”; “as in
Adam all die, even so in Christ,” the second Adam, “shall all be made alive.”
3. That serpent, so like in many points to those which hurt the people, so like in
colour, in form, in outward show, was yet unlike in one, and that the most
essential point of all—in this, namely, that it was not poisonous, as they were;
that there was no harm or hurt in it, as there was in them. Exactly so the
resemblance of Christ to His fellow-men, most real in many things, for He was
“found in fashion as a man,” hungered, thirsted, was weary, was tempted,
suffered, died like other men, was yet in one point, and that the most essential,
only apparent. He only seemed to have that poison which they really had.
Wearing the sinner’s likeness, for He came “in the likeness of sinful flesh,”
bearing the sinner’s doom, “His face was more marred than any man’s,” He was
yet “holy, harmless, undefiled, separate from sinners”; altogether clear from
every spot, taint, and infection of our fallen nature. What was, and indeed could
only be, negative in a dead thing, such as that brazen serpent, the poor type and
weak figure of the true, namely, the absence of the venom, this was positive in
Him, as the presence of the antidote. And thus out of this Man’s curse came
every man’s blessing, out of this Man’s death came every other man’s life.
My predecessor, Dr. Gill, edited the works of Tobias Crisp, but Tobias Crisp
went further than Dr. Gill or any of us can approve; for in one place Crisp calls
Christ a sinner, though he does not mean that He ever sinned Himself. He
actually calls Christ a transgressor, and justifies himself by that passage, “He
was numbered with the transgressors.” Martin Luther is reputed to have
broadly said that, although Jesus Christ was sinless, yet He was the greatest
sinner that ever lived, because all the sins of His people lay upon Him. Now, such
expressions I think to be unguarded, if not profane. Certainly Christian men
should take care that they use not language which, by the ignorant and
uninstructed, may be translated to mean what they never intended to teach.1
[Note: C. H. Spurgeon.]
There is a text (2Co_5:21) which tells us that He “knew no sin.” That is very
beautiful and significant—“who knew no sin.” It does not merely say did none,
but knew none. Sin was no acquaintance of His; He was acquainted with grief,
but no acquaintance of sin. He had to walk in the midst of its most frequented
haunts, but did not know it; not that He was ignorant of its nature, or did not
know its penalty, but He did not know it; he was a stranger to it, He never gave it
the wink or nod of familiar recognition. O f course He knew what sin was, for He
was very God, but with sin He had no communion, no fellowship, no
brotherhood. He was a perfect stranger in the presence of sin; He was a
foreigner; He was not an inhabitant of that land where sin is acknowledged. He
passed through the wilderness of suffering, but into the wilderness of sin He
could never go. “He knew no sin”; mark that expression and treasure it up, and
when you are thinking of your substitute, and see Him hang bleeding upon the
Cross, think that you see written in those lines of blood traced along His blessed
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188. body, “He knew no sin.” Mingled with the redness of His blood (that Rose of
Sharon), behold the purity of His nature (the Lily of the Valley)—“He knew no
sin.”2 [Note: Ibid.]
4. The Serpent and the Sin-bearer were “lifted up.” The elevation of the serpent
was simply intended to make it visible from afar; but it could not have been set
so high as to be seen from all parts of the camp, and we must suppose that the
wounded were in many cases carried from the distant parts of the wide-
spreading encampment to places whence they could catch a glimpse of it
glittering in the sunshine.
Of the meaning of this there cannot well be any mistake. It denotes the lifting up
of our Lord on the Cross; as St. John, in another place, tells us, that when He
said to the Pharisees, “I, if I be lifted up from the earth, will draw all men unto
me,” He spoke, ‘signifying by what death he should die.” He did not mean
merely that His Name should be preached in all the world, and made thoroughly
known as the only way of salvation; He meant that He should be really and
bodily lifted up. He meant His nailing to the Cross, and then the setting of the
Cross upright in the earth. By this He became, more especially, the “scorn of
men, and the outcast of the people.”1 [Note: John Keble.]
It is the lifting up that is the chief point in the comparison The word is
mentioned twice—“As Moses lifted up the serpent, even so must the Son of man
be lifted up.” To Jesus, and to John as taught by Him, the “lifting up” was
doubly significant. It meant death upon the Cross, but it also suggested the
beginning of His exaltation. As the serpent was lifted up so that it might be seen,
we are compelled to adopt the same reason for the lifting up of the Son of Man. It
is a marvellous thought, an amazing foresight. The death which was intended to
consign Him and His teaching to oblivion was the means by which attention was
directed to them. That which was to make Him “accursed” became the means by
which He entered into His glory. His name was not obscured, but was exalted
above all other names by the shame which men put upon it. The crucifixion was
the first step of exaltation, the beginning of a higher stage of Revelation 2 [Note:
John Reid.]
I feel a need divine
That meeteth need of mine;
No rigid fate I meet, no law austere.
I see my God, who turns
And o’er His creature yearns:
Upon the cross God gives and claims the tear.3 [Note: Dora Greenwell, Carmina
Crucis.]
III
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189. The Acceptance of the Offer of Escape
The offer of escape is accepted—(i.) by looking to the brazen serpent; (ii.) by
believing in the Sin-bearer.
i. Looking to the Serpent
1. We are not told that trust in God was an essential part of the look, but that is
taken for granted. Why else should a half-dead man lift his eyelids to look? Such
a one knew that God had commanded the image to be made, and had promised
healing for a look. His gaze was fixed on it, in obedience to the command
involved in the promise, and was, in some measure, a manifestation of faith. No
doubt the faith was very imperfect, and the desire was only for physical healing;
but none the less it had in it the essence of faith. It would have been too hard a
requirement for men through whose veins the swift poison was burning its way,
and who, at the best, were so little capable of rising above sense, to have asked
from them, as the condition of their cure, a trust which had no external symbol
to help it. The singularity of the method adopted witnesses to the graciousness of
God, who gave their feebleness a thing to look at, in order to aid them in
grasping the unseen power which really effected the cure. “He that hath turned
himself to it,” says the Book of Wisdom, “was not saved by the thing which he
saw, but by thee, that art the Saviour of all.”
They would try all their own remedies before they turned to the Lord. I can
think that none would be so busy as the charmers. Amongst them would be some
who knew the secrets of the Egyptian snake-charmers. In the “mixed multitude”
may have been the professional charmer, boasting a descent which could not fail
in its authority. And they come bringing assured remedies. There is the music
that can charm the serpent, and destroy the poison. There is the mystic sign set
around the place that made it sacred. There are mysterious magic amulets to be
worn for safety; this on the neck, and this about the wrist. There is a ceremony
that shall hold the serpent spellbound and powerless. But come hither. Lift up
this curtain. See here one lies on the ground. “He sleeps.” Nay, indeed, he will
never wake again. Why, it is the charmer. Here are the spells and the charms
and the mystic signs all around him. And lo! there glides the serpent; the
charmer himself is dead.1 [Note: M. G. Pearse.]
2. We can imagine that when that brazen serpent was lifted up in the wilderness,
there were some bitten by those fiery serpents who refused to look at this exalted
sign of salvation, and so perished after all.
We may imagine, for instance, a wounded Israelite saying, “I do not believe this
hurt of mine to be deadly. If some have died of the same, yet this is no reason
why all should die. Surely there are natural remedies, herbs, or salves which the
desert itself will supply, by whose aid I can restore health to myself.”
We can imagine another Israelite running into an opposite extreme, not slighting
his hurt, but saying on the contrary, “My wound is too deadly for any remedy to
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190. avail for its cure. Thousands who have been bitten have already died, their
carcases strew the wilderness. I too must die. Some, indeed, may have been
healed by looking at that serpent lifted up, but none who were so deeply hurt as I
am, none into whose frame that poison had penetrated so far, had circulated so
long;” and so he may have turned away his face, and despaired, and died; and as
the other perished by thinking lightly of the hurt, this will have perished by
thinking lightly of the remedy, as fatal, if not as frequent, an error.
Can we not imagine one of the Israelites demanding, in a moodier and more
sullen discontent, “Why were these serpents sent at all? Why was I exposed to
injury by them? Now, indeed, after I am hurt, a remedy is proposed; why was
not the hurt itself hindered?” Translate these murmurings into the language of
the modern world, and you will recognize in others, perhaps at times in yourself,
the same displeasure against God’s plan of salvation. “Why should this
redemption have been needful at all? Why was I framed so obvious to
temptation, so liable to sin? I will not fall in with His plan for counterworking
the evil which He has wrought. Let Him, who is its true author, answer for it.”
We all know more or less of this temptation, this anger, not against ourselves,
but against God, that we should be the sinners which we are, this discontent with
the scheme of restoration which He has provided. But what is this after all but an
angry putting of that question, older than this world of ours, “Why is there any
evil, and whence?“—a mystery none have searched out or can search out here.
This only is sure, that “God is light, and in him is no darkness at all”; and of the
evil in the world, that it is against His will; of the evil in us, that He is on our side
in all our struggles to subdue and cast it out.
ii. Believing in the Sin-bearer
1. The brazen serpent was to be looked upon. The wounded persons were to turn
their eyes towards it, and so to be healed. So Christ, lifted up on the Cross, is to
be believed on, to be looked upon with the eyes of our heart. “The Son of man” is
“lifted up, that whosoever believeth in him should not perish, but have
everlasting life.” “The Law could not save us, in that it was weak through the
flesh”; through the corruption of our fallen nature, for which it provided no
cure. It could but point to Him who is our cure, as Moses did to the brazen
serpent. It could not justify us, it could only bring us to Christ, that we might be
justified by faith. Justification by faith is that which was betokened by the
healing of the Israelites when they looked up to the serpent. It justifies, because it
brings us to Him, with whom to be united is to be justified; that is, to be forgiven
and saved from this evil world, to be clothed with heavenly righteousness.
2. Trust is no arbitrary condition. The Israelite was told to turn to the brazen
serpent. There was no connexion between his look and his healing, except in so
far as the symbol was a help to, and looking at it was a test of, his faith in the
healing power of God. But it is no arbitrary appointment, as many people often
think it is, which connects inseparably together the look of faith and the eternal
life that Christ gives. For seeing that salvation is no mere external gift of shutting
up some outward Hell and opening the door to some outward Heaven, but is a
state of heart and mind, of relation to God, the only way by which that salvation
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191. can come into a man’s heart is that he, knowing his need of it, shall trust Christ,
and through Him the new life will flow into his heart. Faith is trust, and trust is
the stretching out of the hand to take the precious gift, the opening of the heart
for the influx of the grace, the eating of the bread, the drinking of the water, of
life.
Looking at Jesus—what does it mean practically? It means hearing about Him
first, then actually appealing to Him, accepting His word as personal to one’s
self, putting Him to the test in life, trusting His death to square up one’s sin
score, trusting His power to clean the heart and sweeten the spirit and stiffen the
will. It means holding the whole life up to His ideals. Ay, it means more yet;
something on His side, an answering look from Him. There comes a
consciousness within of His love and winsomeness. That answering look of His
holds us for ever after His willing slaves, love’s slaves. Paul speaks of the eyes of
the heart. It is with these eyes we look to Him, and receive His answering look.1
[Note: S. D. Gordon, Quiet Talks on Service, 16.]
Faith is the keynote of the Gospel by John. The very purpose for which this
Gospel was written was that men might believe that Jesus is the Son of God, and
that believing they might have life through His name (Joh_20:31). This purpose
is everywhere its predominant feature. From the announcement that John the
Baptist was sent “that all men through him might believe” (Joh_1:7), to the
confident assurance with which the beloved disciple makes the declaration that
he knows his testimony is true (Joh_21:24), the Gospel of John is one long
argument, conceived with the evident intention of inducing men to believe that
Jesus is the Son of God and the Saviour of all who trust in Him. The word
“believe” occurs in this Gospel no fewer than ninety-eight times, and either that
or some cognate word is to be found in every chapter.2 [Note: H. Thorne.]
A woman who was always looking within herself, and could not reach assurance
and peace, was told she must look out and up. Yet light did not come. One night
she dreamed that she was in a pit which was deep, dark, and dirty. There was no
way of escape—no door, no ladder, no steps, no rope. Looking right overhead
she saw a little bit of blue sky, and in it one star. While gazing at the star she
began to rise inch by inch in the pit. Then she cried out, “Who is lifting me?”
and she looked down to see. But the moment she looked down she was back
again at the bottom of the pit. Again she looked up, saw the star, and began to
rise. Again she looked down to see who or what was lifting her, and again she
found herself at the bottom. Resolving not to look down again, she for the third
time gazed at the star. Little by little she rose; tempted to look down, she resisted
the desire; higher and higher she ascended, with her eyes on the star, till at last
she was out of the pit altogether. Then she awoke, and said, “I see it all now. I am
not to look down or within, but out and up to the Bright and Morning Star, the
Lord Jesus Christ.”3 [Note: J. J. Mackay.]
IV
The Good Effect
191

192. The effect is—(i.) life: “when he looked unto the serpent of brass, he lived”; (ii.)
eternal life: “that whosoever believeth may in him have eternal life.”
i. Life
It does not seem possible that so great a thing as life should depend upon so small
a thing as a look. But life often depends on a look. A traveller was once walking
over a mountain-road; it grew quite dark, and he lost his way. Then a
thunderstorm came on, and he made all the haste he could to try to find some
shelter. A flash of lightning showed just for a moment where he was going. He
was on the very edge of a precipice. The one look that the lightning enabled him
to take saved his life. A few weeks ago I was in a train after it was dark. The
signal was put “all right,” and the train started. We had gone a few hundred
yards, when I heard the whistle sound very sharply, and soon the train stopped.
Some one had shown the engine-driver a red light, and warned him of danger. It
turned out that one of the chains by which the carriages were coupled together
had broken. If the man who saw the broken chain had not looked, and if the
engine-driver had not looked and so seen the red light, most likely many lives
would have been lost. Here, again, life depended upon a look.
The wounded Israelite was in one sense dead already, his life was forfeit as soon
as he was bitten; it follows that the new life infused by a look at the brazen
serpent was miraculous in its character. What have we here but a striking figure
of death and resurrection? Not by any natural process of improvement or
gradual restoration was the death-stricken Israelite rescued from his fate, but by
the direct and supernatural intervention of Him who was even then, as He is still,
the resurrection and the life, in whom whosoever believes lives though he were
dead.1 [Note: W. H. M. H. Aitken.]
ii. Eternal Life
1. Our Lord said, “Ye must be born again,” and Nicodemus answered, “How can
a man be born again when he is old?” Our Lord replied by telling him something
more. A man needs to be born not only outwardly of water, but inwardly of the
Spirit, and when he is so born he will be as free as the wind—from legal
bondage—from the tyranny of sin. And to this Nicodemus replied by asking yet
more impatiently, “How can these things be?” The answer that he receives is
given through the speaking figure of death and resurrection, and if we desire a
striking commentary on the figure, and a definite statement of the truth, we have
only to turn to St. Paul’s Epistles. “You hath he quickened, who were dead in
trespasses and sins.” “But God, who is rich in mercy, for his great love
wherewith he loved us, even when we were dead in sins, hath quickened us
together with Christ, and hath raised us up together.” “And you, being dead in
your sins and the uncircumcision of your flesh, hath he quickened together with
him, having forgiven you all trespasses.” “Having spoiled principalities and
powers, he made a show of them openly, triumphing over them in his cross.”
Surely nothing can be more striking than the parallelism between the words of
this passage and the symbolism of the scene that we are contemplating.
192

193. Eternal life is the blessing of the Kingdom of God viewed as a personal
possession. The description is peculiar to John’s Gospel, but it agrees with the
“life” which is spoken of with such emphasis in the other Gospels. According to
them, to enter into the Kingdom is to enter into “life” (Mat_18:3; Mat_18:8-9). It
is not so much duration that is expressed by the word “eternal” as the peculiar
quality of the life that arises out of the new relations with God which are brought
about by Jesus Christ. It is deathless life, although the believer has still to die,
“and go unterrified into the gulf of Death.” It may be described as a life which
seeks to obey an eternal rule, the will of God; which is inspired by an eternal
motive, the love of God; which lives for and is lightened by an eternal glory, the
glory of God; and abides in an eternal blessedness, communion with God. It is
both present and future. Here and now for the believer there are a new heaven
and a new earth, and the glory of God doth lighten them, and the Lamb is the
light thereof. No change which time or death can bring has power to affect the
essential character of his life, though its glory as terrestrial is one, and its glory
as celestial is another. Wherever after death the man may be who has believed in
Jesus, the life that he lives will be the same in its inner spirit and relation. “To
him all one, if on the earth or in the sun,” God’s will must be his law, God’s glory
his light, God’s presence his blessedness, God’s love his inspiration and joy.1
[Note: John Reid.]
I distinguish between Life, which is our Being in God, and Eternal Life, which is
the Light of the Life, that is, fellowship with the Author, Substance, and Former
of our Being, the Alpha and Omega. It is the heart that needs re-creation; it is
the heart that is desperately wicked, not the Being of man. I think a distinction is
carefully maintained in Holy Scripture between the life in the heart and the Life
of the Being: “Lighten thou my eyes that I sleep not in death.” It is the Light of
Life we want, to purify or re-create or regenerate our hearts so that we may be
the Children of Light.2 [Note: R. W. Corbet, Letters from a Mystic of the Present
Day, 63.]
2. In the Revised Version there is a little change made here, partly by the
exclusion of a clause and partly by changing the order of the words. The
alteration is not only nearer the original text, but brings out a striking thought.
It reads that “whosoever believeth may in him have eternal life.” “May in him
have eternal life”—union with Christ by faith, that profound incorporation into
Him, which the New Testament sets forth in all sorts of aspects as the very
foundation of the blessings of Christianity; that union is the condition of eternal
life.
A soldier lay dying on the battlefield; the chaplain speaking to him read St. John
3. When he came to Num_21:14-15, he was asked to read them again; when they
were read, the soldier, having repeated them, added, “That is enough for me;
that is all I want.”3 [Note: L. N. Caley.]
There is a most impressive little story which tells how Sternberg, the great
German artist, was led to paint his “Messiah,” which is his masterpiece. One day
the artist met a little gypsy girl on the street, and was so struck by her peculiar
beauty that he requested her to accompany him to his studio in order that he
193

194. might paint her. This she consented to do, and while sitting for the great artist
she noticed a half-finished painting of Christ on the cross. The gypsy girl, who
was ignorant and uneducated, asked Sternberg what it was, and wondered if
Christ must not have been an awfully bad man to be nailed to a cross. Sternberg
replied that Christ was the best man that ever lived, and that He died on the
cross that others might live. “Did He die for you?” asked the gypsy. This
question so preyed upon the mind of Sternberg, who was not a Christian, that he
was greatly disturbed by it. The more he pondered it, the more impressed he
became that, though Christ had died for him, he had not accepted the sacrifice.
It was this that led him at last to paint the “Messiah,” which became famous
throughout the world. It is said that John Wesley got one of his greatest
inspirations from this picture.
BIBLICAL ILLUSTRATOR, "As Moses lifted up the serpent in the wilderness
The brazen serpent
Nicodemus’s confession of faith was substantially that of many amongst us, only he
went a bit further.
Because he was honest he deserved, and because he was half blind he needed,
Christ’s instruction for the expanding of his creed. Complete Christianity, according
to Christ, involves
(1) A radical change comparable to birth. When Nicodemus staggers at this,
our Lord
(2) unveils what makes it possible—the Incarnation of the Son of Man who
came down from heaven. But a Christianity that stops at the Incarnation is
incomplete, so our Lord
(3) speaks of the end of incarnation and ground of the possibility of being
born again.
I. THE PROFOUND PARADOXICAL PARALLEL BETWEEN THE IMAGE OF THE
POISONER AND THE LIVING HEALER. The correspondence between the lifting up
of the serpent and the lifting up of Christ, the look of the half-dead Israelite and the
look of faith, the healing in both cases, are clear; and with these it would be strange
were there no correspondence between the two subjects. We admit that Jesus Christ
has come in the likeness of the victims of the poison, “made in the likeness of sinful
flesh,” without sin; but in a very profound sense He stood also as representative of
the cause of the evil. “God hath made Him to be sin for us,” etc. And the brazen
image in the likeness of the poisonous creature, and yet with no poison in it, reminds
us that on Christ were heaped the evils that tempt humanity. And Paul, speaking of
the consequences of Christ’s death, says that “He spoiled principalities and powers,
and made a show of them openly”—hanging them up there—“triumphing over them
in it.” Just as that brazen image was hung up as a proof that the venomous power of
living serpents was overcome, so in the death of Christ sin is crucified and death
done to death.
II. THE SHADOW OF THE CROSS.
1. The serpent was lifted for conspicuousness; and Nicodemus must have
understood, although vaguely, that this Son of Man was to be presented not to a
handful of people in an obscure corner, but to the whole world, as the Healer.
2. But Christ’s prescient eye and foreboding heart travelled, onwards to the cross.
194

195. This is proved from the two other occasions, when He used the same expression.
3. So from the beginning Christ’s programme was death. He did not begin as
most teachers, full of enthusiastic dreams, and then, as the illusions disappeared,
face the facts of rejection and death.
4. Notice, too, the place in Christ’s work which the cross assumed to Him. There
have been many answering to Nicodemus’s conception—teachers, examples,
righteous men, reformers; but all these have worked by their lives: “this Man
comes to work by His death. He came to heal, and you will not get the poison out
of men by exhortations, philosophies, moralities, social reforms. Poison cannot
be treated by surface applications, but by the cross.
5. The Divine necessity which Christ accepts—“must.” This was often on His lips.
Why?
(1) Because His whole life was one long act of obedience to the Divine Will.
(2) Because His whole life was one long act of compassion for His brethren.
III. THE LOOK OF FAITH. The dying Israelite had to look. Suppose he had looked
unbelieving, carelessly, scoffingly, there would have been no healing. The look was
required as the expression of
(1) the consciousness of burning death;
(2) the confidence that it could be taken away because God had said so.
(3) The conviction of the hopelessness of cure in any other way.
IV. THE PROMISE OF HEALING.
1. In the one ease of the body, in the other case of the soul.
2. The gift of life—something bestowed, not evolved.
3. This eternal life is present, and by its power arrests the process of poisoning,
and heals the whole nature.
4. It is available for the most desperate cases. Christianity knows nothing of
hopeless men. (A. Maclaren, D. D.)
The brazen serpent
The difference between the Gospels and the Epistles is that between seed and flower.
Christ gave men the seeds of truth, and left inspired apostles to develop them. Paul
has been charged with inventing the doctrine of the atonement, but it is in this verse
in germ. Notice here three analogies
I. IN THE DISEASE. The poison of the fiery serpents was fermenting in the
Israelites; that of sin is fermenting in us.
1. Men are sinners: a trite observation, but Paul devoted three chapters in
Romans to prove it. Our very righteousness is as filthy rags, and you may
endeavour by moral improvements to wash them, but you can no more wash
them clean than an Ethiop can his left hand by rubbing it with his right.
2. We are all sinners. There is no difference. Irrational animals come short of the
glory of God; but men “fall short.” The idea of a fall underlies all human history:
hence culpability. Some men have fallen more deeply, but there is no difference in
the fact.
195

196. 3. All are under sentence of death. “Guilty before God,” subject to penalty—death.
The wages never fall below that.
4. Not only so, but we are polluted, morally sick. What brought death upon us
wrought it in us. The venom of the serpents would assuredly terminate in death,
in spite of all self or other help. We all sinned in Adam, but Adam continues to sin
in us. Sickness is contagious, health never. The Jew transmitted his depravity, not
his circumcision: you impart your sin to your posterity, not your holiness. Each
has to be regenerated anew.
II. IN THE REMEDY.
1. Our salvation comes through man. The Israelites were bitten by serpents, and
by a serpent they were to be healed. By man came sin; by man comes salvation.
2. Not only by man, but the Son of Man, one who in the core of His being is
closely united to every other man. According to the ancient law, the Goel or
nearest relative alone had the right to redeem. Christ is the nearest relative any
man can have.
3. The Son of Man lifted up. The tendency is to make the Incarnation the centre
of Christianity: the Bible makes the Cross that. A glorious display of
condescending grace was made at Bethlehem; but on Calvary God and man were
reconciled. Christ suffered
(1) with man in virtue of His keen sympathies;
(2) for man, in that He suffered martyrdom rather than forsake the path of
duty;
(3) instead of man, for He bore the wrath of God.
4. The necessity for our atonement. Not shall, but must. The “must” of verse 10
indicates the necessity for a radical change in order to salvation; that of our text
the necessity of an atonement on the part of God. Sin must be published. God’s
righteousness must be upheld, and all its demands met.
5. Jesus Christ uplifted is now both physician and remedy to His people. The
brazen serpent could only heal our disease: Christ saves to the uttermost
(1) degree of perfection,
(2) degree of continuation.
III. Is THE APPLICATION OF THE REMEDY FOR THE DISEASE. The Israelites
were not bidden to apply poultices, but to look. You are not enjoined to improve
yourselves, but to believe.
1. Through faith in Christ the sinner has permission to live. Two words are used
in this connection; forgive—give for; remit—set free; corresponding to χαρίζοµαι,
to show grace, and ᅊφίηµι, to discharge. These must not be confused. As Broad
Church theologians contend every one has been forgiven, but in the first sense.
God has “given for” man all that Almighty Love could offer. But men are only
forgiven in the second sense when they accept God’s pardoning grace.
2. By faith we acquire the right to live—this is justification and more than
pardon, permission to live.
3. The power to live—regeneration.
Conclusion:
196

197. 1. In Christ’s days faith in everlasting life had become practically extinct.
2. Christ revived it, not simply teaching it, but imparting it. (J. Cynddylan Jones, D.
D.)
The brazen serpent
I. IT WAS TO BE MADE IN THE LIKENESS OF THAT WHICH WAS DESTROYING
THEM. Around are serpents victorious: here the serpent conquered and exhibited as
a trophy, and the people who see it live. Around us the powers of darkness and death
are victorious, and sinning souls are dead in trespasses and sins. Behold on the cross
sin, but sin judged, condemned, executed, held up as a specatcle. “He was made sin,”
etc.
II. When the wounded Israelite looked on the brazen serpent, he found a PROOF OF
GOD’S ABILITY AND A PLEDGE OF GOD’S WILLINGNESS TO SAVE HIM. As we
turn to the cross, the old man is crucified that the body of sin might be destroyed.
III. THE NEW LIFE WAS MIRACULOUS IN ITS CHARACTER: it was not by any
natural process of improvement or gradual restoration.
IV. How may we APPROPRIATE THE BENEFITS OF CHRIST’S REDEMPTION?
Let us take a walk round the camp.
1. In one tent is a man who declines to look because he has tried every remedy
that science can provide, and who says, “How can I be saved by looking at a mere
bit of brass?” and dies because he is too proud to be saved in God’s way. And so
people plead that they cannot understand the doctrine of the atonement, and
seem to regard themselves as under no obligation to trust Him who has made
that atonement. Will not a general trust in the mercy of God suffice? But the
Israelites were not told to discover the mode of the Divine operation.
2. There is another very far gone who says, “Not for me—too late,” and dies. So
many now regard their case as hopeless, but Christ came to save the chief of
sinners.
3. We meet with another who says, “I am all right, but I had a narrow escape. The
serpent didn’t bite; it was only a scratch.” “But a scratch is fatal; go at once and
look.” “Oh, no! there’s no danger; but if anything should come of it I will act on
your suggestion. At present I am in a hurry; I have some business.” By and by the
poison works. Oh for a look at the serpent now! So many perish now by making
light of their danger.
4. Here is a man suffering acute agony, who listens with eagerness but obstinate
incredulity. “If God wished to save, He would speak. Besides, the middle of the
camp is a long way, and how can healing influence extend so far? Well, to oblige
you, I will look; but I don’t expect anything will come of it. There; I have looked,
and am no better.” So, too, many amongst us try a series of experiments. “I’m
trying to believe, but I feel no better.”
5. We turn aside into a home of sorrow. A broken-hearted mother is bending over
her little girl. But lamentation will not arrest the malady. “Mother, your child may
live.” The mother listens with the incredulity of joy, but the little one cries,
“Mother, I want to look at Moses’ serpent.” Instantly the mother’s arms are
around her, and the child is borne to the door. She lifts her deep blue eyes, while
the mother, in an agony of hope and fear, stands waiting. “Mother I I am healed.”
There is life for a look at the crucified One. Look and live. (W. H. M. H. Aitken, M.
197

198. A.)
The brazen serpent
I. An HISTORICAL FACT DIVINELY ACKNOWLEDGED (Num_21:4-9). Christ’s
entire belief in the Old Testament Scriptures.
II. AN INTIMATE CONNECTION CLEARLY REVEALED.
1. Each divinely appointed.
2. Each met a terrible necessity.
3. Benefit in each case secured by faith.
III. A GREAT NECESSITY INSISTED UPON. “Must.” Without Christ’s death none
can have life.
IV. A BLESSED PURPOSE CROWNING ALL.
1. A calamity from which we may be delivered.
2. A blessedness to which we may attain.
3. The means of deliverance.
4. The universality of the statement. The only way of mercy and salvation. (J.
James.)
The brazen serpent
I. THE BANE. Sin under the aspect of the serpent’s bite. This symbol has a twofold
significance.
1. It glances back to the Old Serpent in Eden; as do also, more or less, that
singular phenomenon among so many heathen nations, serpent-worship.
2. The main significance is the light which it throws on sin itself. Its character is
spiritual venom; its effects are anguish and death. Those who say, I feel none of
those poisonous effects, only prove themselves by that to be the more fatally
steeped in sin’s sweltering venom; for they bewray the awful state described in
Scripture as “past feeling,” or having the “conscience seared as with a hot iron.”
II. THE ANTIDOTE. Christ uplifted on the Cross and upheld in the gospel as the
propitiation for the sins of the whole world. The atonement is the only healing balm.
Penances, moralities, and all other substitutes are vain.
1. There is a marked significance in the serpent itself and the very pole. The
atonement is as eloquent of sin as it is of salvation. The most awful exhibition of
sin ever given was that given on the Cross. Hence our guilt is represented as
superscribed thereon—as a handwriting against us legible to the entire universe.
In the cross, and on the Crucified, God emphatically “condemned sin.”
2. The human race have been so infected with the serpent’s venom as to be called
after the name of their father, “serpents,” “scorpions,” a “generation of vipers.”
Now Christ came not in sinful flesh, but in its “likeness.” The Lord laid on Him
the iniquity of us all as the representative of humanity. Even as the serpent of
brass on the pole was in the likeness of the fiery serpents, but, unlike them, had
no venom in it. In this vicarious way was human guilt declared, exposed,
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199. condemned.
3. The sin, by being condemned, was “put away.” As in the ancient sacrifices the
fire symbolically burned up the imputed sin along with the victim, so, on the
Cross, the world’s sin was put away in Christ’s sufferings, considered as a barrier
to salvation. This blow to sin was a death-blow to Satan. It was the bruising of the
serpent’s head Heb_2:14-15).
III. The MEANS by which the antidote becomes available for the removal of the
bane; viz., faith. The wounded Israelites were healed by seeing; the perishing sinner
by believing. Notice here in Its proper place the significance of the pole. It was the
chief military standard—not the minor or portable ones that were borne about, but
the main standard that stood conspicuous in the most prominent part of the camp,
fixed in the ground, and from which floated a flag (Jer_51:27; Isa_49:22. See Isa_
13:2; Isa 13:3-8; Isa 62:10-11). These texts amply illustrate the use and meaning of
the large banner-poles, with their floating insignia, as the symbol of universality of
promulgation, and thence of Divine interposition of world-wide scope. The texts
cited, or referred to, though beginning with the ordinary uses of the symbol, soon run
it into Gospel moulds; and most fitly, for very ancient predictions had declared that
“unto him,” the Shiloh, “shall the gathering of the people be” (Gen_49:10; Isa_11:10;
Joh_12:32). (T. Guthrie, D. D.)
The brazen serpent
I. THERE IS A STRIKING SIMILARITY BETWEEN THE CONDITION OF THE
WOUNDED ISRAELITES AND THE STATE OF MAN BY NATURE.
1. Theirs was a degraded condition. Their pain was the result of their
transgression.
2. Miserable.
3. Guilty.
4. Helpless.
II. THERE IS A STRIKING RESEMBLANCE BETWEEN THE MEANS EMPLOYED
FOR THE RELIEF OF THE WOUNDED ISRAELITES AND THE METHOD OF OUR
RECOVERY FROM SIN AND DEATH BY JESUS CHRIST.
1. The brazen serpent in shape exactly resembled the fiery serpent. So Christ was
made in the likeness of sinful flesh.
2. The serpent was lifted up, which is emblematical of
(1) Christ’s crucifixion.
(2) Christ’s ascension.
(3) The public exhibition of the Redeemer’s Cross in the ministry of
reconciliation.
III. THE RESEMBLANCE BETWEEN THE FEELINGS OF THE WOUNDED
ISRAELITES AND THOSE OF THE AWAKENED PENITENT IN THE ACTS OF
LOOKING AND BELIEVING RESPECTIVELY. They were
1. Sensible of their calamity.
2. Filled with humility.
IV. THE RESEMBLANCE AS TO THE EFFICACY OF THE REMEDY IN BOTH
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200. CASES. In their
1. Instantaneousness.
2. Efficacy to work in the first or last stages of the disease.
3. Completeness of cure.
Learn:
1. That salvation can only be ascribed to the free grace of God.
2. The freedom with which this salvation is bestowed.
3. That gratitude becomes those who have received mercy. (T. Gibson, M. A.)
The brazen serpent
I. THE INCIDENT REFERRED TO. This typical event occurred towards the close of
the wanderings. The people’s discouragements had been many, and now the king of
Edom suffered them not to pass through his border. The Church must lay its account
with difficulty and checks and foes. The Christian who turns out of the straight path
at the first menace of the Edomite will find more formidable difficulties before he
gets to the heavenly Canaan. Now see the form their murmurings took. Aaron and
Miriam are dead, and as Moses is not enough to receive all their taunts they “spoke
against God.” “There is no bread, neither is there any water,” and this when they had
the best of both; so easily does a fretful spirit turn into bitterness the best gifts of
God. There was something of peculiar aggravation in this sin, and the retribution was
awful. “Would God we had died in the wilderness!” and the prayer was answered.
Now they humble themselves. What powerful teachers are sharp afflictions! Moses
prayed for them, and God heard his prayer. To have destroyed the serpents would
have been as easy as to command the setting up of the brazen one; but God would
give His people a part in their own salvation.
1. Of this event there could be no doubt.
(1) The witnesses were many.
(2) The serpent was preserved as a memorial of it.
2. The serpent had a sacramental character.
3. When this sacramental character encouraged superstition, the serpent was
destroyed.
II. THE LESSONS FORESHADOWED.
1. The significant intimation that Christ should die. It was placed on a level with
the sacrifices and other symbols which typified the atonement.
2. Salvation does not come to us through Christ’s being lifted up merely, but
through our looking at Him. In the other miracles everything was done by Moses
alone. In this case the symbol had no power but that which the faith of the people
gave it. The Cross is not a mechanical chain. We must believe.
Conclusion:
1. As the Old Testament and the New are one hook, so the Old Testament way of
saving is the same as that of the New.
2. Salvation is the free gift of God received by faith. (D. Moore, M. A.)
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201. The brazen serpent
The type and the antitype correspond
I. IN THE OCCASION OF THEIR INSTITUTION. The Israelites were wounded by
the serpents; we are wounded by sin.
II. IN THEIR QUALITIES.
1. The serpent was made of an inferior metal; Christ was a root out of a dry
ground.
2. There was only one brazen serpent for the whole Jewish camp; there is only
one Mediator between God and man.
3. The serpent was appointed of God; Christ was appointed by the Father.
4. The serpent was publicly lifted up; Christ is uplifted by His ministers.
III. IN THE MANNER IN WHICH THE BENEFIT IS DERIVED.
1. By looking personally.
2. Instantly.
3. Steadily and constantly.
4. Exclusively.
IV. IN THE EFFECTS THEY PRODUCE.
1. The completeness of the cure.
2. Its universality.
(1) Every one may be healed.
(2) The whole of the surviving camp was healed. So all the world will one day
be saved by Christ.
Conclusion:
1. How simple is the way of salvation.
2. How injurious is unbelief. If we despise this ordinance of God we shall perish.
(S. Sutton.)
The mysteries of the brazen serpent
All languages are based on figures. When we teach children we employ figures. And
so Christ employed figures to teach this spiritual child the things of the kingdom: a
better way than by the use of abstract terms.
I. THE PEOPLE IN THE WILDERNESS, the representatives of sinful men.
1. They had stood valiantly in fight, but the serpents were things that trembled
not at the sword. They had endured weariness and thirst and hunger, but these
were novelties, and new terrors are terrible from their very novelty. If we could
see our condition we should feel as Israel when they saw the serpents.
2. Behold the people after they were bitten—the fire coursing through their veins.
We cannot say that sin produces instantly such an effect, but it will ultimately.
Fiery serpents are nothing to fiery lusts.
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202. 3. How awful must have been the death of the serpent! bitten, and how awful the
death of the man without Christ.
II. THE BRAZEN SERPENT. The type of Christ crucified; both remedies.
1. A number, perhaps, declared it absurd that a brazen serpent should do what
physicians could not. So many despise Christ crucified.
2. Some say the cross will only increase the evil, just as old physicians averred
that the sight of anything bright would intensify the effect of the poison. So many
make out that salvation by the Cross destroys morality.
3. Much as those who heard of the brazen serpent might have despised it there
was no other means of cure. So “there is none other name,” etc.
III. WHAT WAS TO BE DONE TO THE BRAZEN SERPENT? It was to be lifted up—
so was Christ.
1. By wicked men.
2. By God the Father.
3. By ministers. Let them so preach Him that He may be seen.
IV. WHAT WERE ISRAEL TO DO? To look; the convinced sinner is to believe.
1. There were, perhaps, some who would not look, and some will not come to
Christ for life: perhaps
(1) Through unbelief.
(2) Through insufficient conviction.
(3) Through procrastination.
(4) Through belief in other means.
(5) Through looking too much at their sores, and seeming incurability.
2. Those who would be saved must look.
(1) Whosoever.
(2) Look now.
V. ENCOURAGEMENT.
1. Christ was lifted up on purpose for you to look at.
2. He invites you to believe.
3. He promises to save. (C. H. Spurgeon.)
The lifting up of the brazen serpent
I. THE PERSON IN MORTAL PERIL for whom the brazen serpent was made.
1. The fiery serpents came among the people because they had despised God’s
way and God’s bread (Num_21:1-35.). The natural consequence of turning
against God like serpents is to find serpents waylaying our path.
2. Those for whom the brazen serpent was uplifted had been actually bitten by
the serpents. The common notion is that salvation is for good people, but God’s
medicine is for the guilty.
3. The bite of the serpent was painful. So many by sin are restless, discontented,
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203. and fearful. Jesus died for such as are at their wits’ end.
4. The bite was mortal. There could be no question about that—nor about the
effects of sin.
5. There is no limit set to the stage of poisoning: however far gone, the remedy
still had power. So the gospel promise has no qualifying clause.
II. THE REMEDY PROVIDED FOR HIM.
1. It was purely of Divine origin: and God will not devise a failure.
2. Exceedingly instructive. Wonder of wonders that our Lord Jesus should
condescend to be symbolized by a dead snake.
3. There was but one remedy for the serpent bite: there was only one brazen
serpent, not two. If a second had been made it would have had no effect.
4. It was bright and lustrous, made of shining metal. So if we do but exhibit Jesus
in His own true metal He is lustrous in the eyes of men.
5. The remedy was enduring. So Jesus saves to the uttermost.
III. THE APPLICATION OF THE REMEDY.
1. The simplest imaginable. It might, had God so ordered, have been carried into
the house, rubbed on the man, and applied with prayers and priestly ceremonies.
But he has only to look; and it was wall, for the danger was so frequent.
2. Very personal. A man could not be cured by what others could do for him—
physicians, sisters, mothers, ministers.
3. Very instructive—self help must be abandoned and God be trusted.
IV. THE CURE EFFECTED.
1. He was healed at once. He had not to wait five minutes, nor five seconds.
Pardon is not a work of time, although sanctification is.
2. The remedy healed again and again. The healed Israelites were in danger. The
safest thing is not to take our eye off the brazen serpent at all.
3. It was of universal efficacy, and no man who looks to Christ remains under
condemnation.
V. A LESSON FOR THOSE WHO LOVE THEIR LORD. Imitate Moses. He did not
“incense” the brazen serpent, or hide it behind vestments or ceremonies, but raised it
on a bare pole that all might see. (C. H.Spurgeon.)
Three similitudes
I. THE STUNG ISRAELITE AND THE GUILTY SINNER.
1. As the Israelite had death in his bosom, so the sinner (Heb_2:14); although the
latter sting may not be felt as was the former.
2. The Israelite wanted all means of cure, and had not God appointed the serpent
he had perished. As helpless is the sinner till God shows us His Christ.
II. THE BRAZEN SERPENT AND CHRIST.
1. The serpent was accursed of God. Christ was made a curse for us Gal_3:13).
2. The brazen serpent had the likeness of the serpent, but not the poison. Christ
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204. came in the similitude of sinful flesh without sin.
3. The brazen serpent was uplifted on a pole; Christ on the Cross.
4. As the poison of a serpent was healed by a serpent, so the sin of man by man
(Rom_5:1-21.; 1Co_15:21). But Christ had power in Himself to heal us which the
other had not.
5. The brazen serpent was not the device of an Israelite, but of God; so no man
could have found out such a means of salvation as that established by Christ.
III. THE ISRAELITES LOOKING ON THE SERPENT, AND THE SINNERS
BELIEVING IN CHRIST.
1. The Israelite was healed only by looking; so the sinner is justified only by
believing.
2. As looking, as well as the rest of the senses, is a passion rather than an action;
so in justification thou art a patient rather than an agent: thou boldest thy
beggar’s hands to receive, that is all.
3. The Israelites before they looked up to the brazen serpent for help
(1) Felt themselves stung;
(2) Believed that God would heal them by that serpent.
So the sinner must
(1) Feel himself a sinner, be burdened and heavy laden Mat_2:23), before he
will or can come to Christ. A man that feels not himself sick, seeks not the
physician;
(2) He must believe that in Christ there is all-sufficient help.
4. The stung Israelite looked on the serpent with a pitiful, humble, craving,
wishly eye, weeping also for the very pain of the sting: with such an eye doth the
believing sinner look on Christ crucified (Zec_12:10).
5. The Israelite by looking on the brazen serpent received ease presently, and was
rid of the poison of the living serpent, and so therein was made, like the brazen
serpent, void of all poison. So the believer, by looking on Christ, is eased of his
guilty accusing conscience (Rom_5:11, and is transformed into the image of
Christ (2Co_3:18).
6. Even the squint-eyed or purblind Israelite was healed; so the weak believer,
being a true believer, is healed by Christ.
7. Though the Israelite were stung never so often, yet if he looked up to the
serpent he was healed. As we are daily stung by sin, so we must daily look up to
Christ crucified. Every new sin must have a fresh act of faith and repentance.
Yet there are two differences betwixt their looking on the serpent and our looking by
faith on Christ.
1. By looking they lived, but yet so that after they died; but here, by believing in
Christ, we gain an eternal life.
2. They looked on the serpent, but the serpent could not look on them; but here,
as thou lookest on Christ, so He on thee, as once on Peter, and on
Mary and John from the Cross, and thy comfort must rather be in Christ’s looking on
thee, than in thy looking on Him. (J. Dyke.)
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205. Sin and salvation through Christ
I. SIN. This was the occasion, with its consequent misery, of the setting up of the
brazen serpent; so the occasion of Christ’s coming was man’s being bitten by the old
serpent (Rev_12:9; 2Co_11:3). Among the Israelites few were stung, here all; there
their bodies, here the soul; there temporal death followed, here eternal.
1. The sting is painful, although not always. It is a great part of our misery not to
know our misery. Yet Satan’s darts are often painful (Eph_6:16). Sin in life will
make hell in conscience (Pro_18:14; Job 1Co_15:56).
2. The sting is deadly (Rom_5:12; Rom 6:23; Gen_2:17). Not only death
temporal, but spiritual and eternal (Mar_9:44; Pro_8:36).
II. CHRIST SET FORTH BY THE BRAZEN SERPENT.
1. The resemblance between the two.
(1) Both were remedies devised by God’s mercy and love (Joh_3:16). We
neither plotted nor asked it. The Israelites did ask through Moses; but in our
case God, the offended party, makes the first motion (1Jn_4:19).
(2) Christ’s humiliation set forth.
(a) A serpent was chosen to show that He came in a mean estate Psa_
22:6; Isa_53:3; Mar_9:12);
(b) because the serpent was cursed of God (Gen_3:14).
(c) The serpent was made of brass, not of gold.
(3) The serpent had the form, but not the poison. So Christ (Heb_4:15).
(a) God would cure a serpent’s bite by a serpent (Rom_8:3).
(b) The parties to be cured were men; therefore the Son of Man must be
lifted up.
(4) The place where the brazen serpent was uplifted was Punon
Num_33:42-43), for from Punon they came to Oboth Num_21:10). This was
in Idumaea, famous for mines of brass or copper—known among the ancients
as “the metal of Punon.” Eusebius (“Eccl. Hist.,” bk. 8.) tells us that Sylvanus
and thirty-nine more were beheaded for the faith’s sake near the mines of
brass in Punon; and Eutychius, Epiphanius, and Theodoret speak of
Christians condemned to work in these mines. So that the brass out of which
the serpent was made was found in the place where they were bitten. That
body which Christ assumed was not brought from elsewhere. Where the
mischief was the remedy was at hand.
(5) The brazen serpent was lifted up on a pole. So Christ on the Cross 1Pe_
2:24). The serpent first stung us by the fruit of a tree, and Christ saved us by
suffering on one.
2. The super-excellency of Christ to the type. The brazen serpent
(1) Was but a sign of salvation (Wis_16:6), but Christ is the author of it Heb_
5:9).
(2) Benefited the Israelites only, but Christ all nations (Isa_11:10).
(3) Freed them from present death only, Christ from eternal death Joh_
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206. 11:26).
(4) Became a means of idolatry (2Ki_18:4), whereas Christ is to be equally
honoured with the Father (Joh_5:23; Heb_1:6; Php_2:9-10).
(5) Was broken in pieces; but they shall be broken in pieces who deny Christ
(Psa_2:9; Dan_2:44; Luk_19:27).
III. FAITH THE MEANS OF BENEFITING BY CHRIST.
1. The necessity of faith. None had benefit but such as looked Num_21:8).
2. The encouragement of faith
(1) To broken-hearted sinners. If you are stung by sin, look to Christ. A felt
sense of sin is warrant enough. The Israelites cried out, “Oh! what shall we
do?” So Act_2:37; Act 16:29-30.
(2) To lapsed believers. God did not take away the serpents, only He gave a
remedy. Sin is not abolished, but 1Jn_2:1.
3. The nature of faith, which is a looking unto Christ. The act of faith is expressed
by seeing or looking (Zec_12:10; Isa_17:7;Joh_6:40; Heb_11:1; Heb 11:27; Heb
12:2). Faith itself is said to be the eye of the soul (Eph_1:18; Gal_3:1), and its
hindrance blindness (2Co_4:4).
(1) The objects proper to faith are things that lie out of the view of sense Joh_
20:29).
(2) What kind of sight faith is.
(a) Serious; not a glance, but a fixed eye.
(b) Applicative (Job_5:27; Joh_20:28).
(c) Affectionate, with desire and trust (2Ch_20:12; Psa_121:1; 1Pe_1:7;
Isa_17:7; Psa_123:2; Psa 34:5).
(d) Engaging (Php_2:8; Eph_1:17).
The saving sight:—Two great historical facts—the uplifted serpent and the uplifted
Saviour. Infinite is the difference between them in point of dignity and
momentousness. The one had a narrow circle of a few thousands for its witnesses,
and the desert for its theatre; the other a universe. From the one came body-healing,
soon to be interrupted by death; from the other flows soul-healing unto life
everlasting. But the one sheds much light on the other. Compare them
I. IN THE DESPERATE NATURE OF THE MALADY.
1. What could he more fatal or terrible than this judgment?
2. Like the camp of Israel, this is a world of dying men.
II. IN THE SURPRISING CHARACTER OF THE DIVINELY-PROVIDED REMEDY.
1. God alone could stay the judgment. All the virtue of the serpent of brass lay in
the fact that it was appointed by God expressly for a sign of His merciful
interposition.
2. Both were lifted up.
III. IN THE APPLICATION OF THE DIVINELY-APPOINTED REMEDY AND THE
CERTAINTY AND INSTANTANEOUSNESS OF THE CURE. (A. Wilson, B. A.)
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207. Regeneration: its objective cause
In speaking about the subjective work of Christianity Christ mentions only the
initiatory acts in the new birth. In speaking of its objective work He introduces us to
the central act. Around this very fact objective Christianity clusters.
I. THE LIFTING UP OF THE SON OF MAN. Our Lord dealt much in illustrations. In
this chapter He borrows one from human life—birth; one from nature—wind; and
now one from the Scriptures, showing how rich the historical events of the Old
Testament were in types and symbols. This illustration is intended to set forth
1. The great fact that Christ was to be a healing medium.
2. The symbol of the devil is made the symbol of his Destroyer in the very act of
bruising his head.
3. The virtue by which He should become the healing medium (Joh_12:32-33).
4. Christ’s moral as well as physical exaltation (see Joh_13:31-32) glorifying both
Himself and His Father.
5. Christ’s transcendent greatness of mind, enabling Him to take cognizance only
of the glory, and not of the degradation, of His suffering.
6. His “lifting up” by many tongues made eloquent by a love kindled from
Calvary.
II. THIS GREAT TRANSACTION HAD FOR ITS OBJECT THE SALVATION OF
MEN.
1. This salvation is negative and positive—meeting the twofold nature of sin,
which is
(1) Positive—entailing misery;
(2) punitive—depriving of positive blessedness. Christ delivers from the
first—“shall not perish” and restores the second—“eternal life.”
2. This perishing is not annihilation, but a deprivation of vital relation to God;
eternal life is a restoration of this relation.
3. These effects are the results of Christ’s “lifting up,” and connect the objective
transaction with the subjective effects, and goes back to the matter of the new
birth, which is organically connected with eternal life.
III. THE DIVINE LOVE, AS AN IMPELLING MOTIVE, WAS EQUAL TO THIS
(Joh_3:6). Here, then, are five links in the wondrous chain.
(1) Men are delivered from the perdition of sin, and restored to the Divine
life.
(2) This is secured by the lifting up of the Son of Man.
(3) But this Son of Man is the only-begotten Son of God.
(4) This only-begotten Son was made incarnate, that He might be lifted up.
(5) This required some mighty motive.
It is implied
1. That the objects were so unworthy, that the method of redeeming them
required so much humiliation and sacrifice, that the motive could only be found
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208. in the infinite love of God.
2. That this love is not to be described by word, but by action. “God so loved.”
Here are two loves contending—God’s complacent love for His Son and His love
of commiseration for the world.
IV. THAT GOD’S OBJECT IN ALL THIS IS BENEVOLENT (Joh_3:17). The
declaration that Christ’s object was to save men, given in Joh_3:15; Joh 16:1-33, is
here emphasized. It was His sole object.
1. This is an important reminder to all engaged in promulgating the kingdom, of
the spirit which should actuate them (Luk_9:55-56).
2. An invitation of men’s confidence in the gracious intentions of God Isa_
55:8-9). (A. J. Parry.)
The scene referred to
Not long ago I saw a picture of this by Guido. In the foreground strong men were
writhing in the death agony; some are pallid in death; some hopelessly lifting eyes,
bloodshot and ghastly, to the sacred emblem at the right hand of the picture, and
already a new life throbs within them; joy flushes the countenance with unexpected
hues of health. But in the centre is a mother, despair in her eye, lifting her babe with
both hands, that it may gaze on the saving sight. Why does not the child look up? All!
it is too far gone; the deadly bite has penetrated to the central springs; it hangs its
head; it droops; it will not look; it gives one throe of anguish, and dies in the mother’s
uplifted hands. Oh! the unutterable pathos of that mother’s look! Often, alas! do
parents, teachers, pastors, hold up their dear charge, with agonizing solicitude,
before the Saving Sight, without saving results. But the fault lies not with God, but
with you. (A. Wilson, B. A.)
The agony of sin
What a moment of agony and terror it must have been as all around unfortunate
victims were being attacked with these messengers of death. Young and old, rich and
poor; for with them there was no respect of persons. On all sides you might see the
Israelites writhing in mortal pains. You might hear the mother’s agonized screams as
the poisonous reptile fastened its fangs in her darling’s breast. See that strong man
tottering along; he has just been bitten. A moment ago he was in full health and
strength, but now the deadly venom is flowing through his veins, and he is a dead
man already. In this terrible emergency the people cried unto God, and Moses was
instructed to make a serpent of brass and set it on a pole, and whosoever looked on
this should live. (W. M. H. Aitken.)
The serpents
To this day a mottled snake, with fiery red spots upon its head, abounds at certain
seasons in the Arabah. It is the dread of the fishermen, and is peculiarly dangerous to
the bare-legged, sandalled Bedouin. So inflammable is its bite, that it is likened to fire
coming through the veins; so intense its venom, and so rapid its action, that the bite
is fatal in a few hours. The body swells with a fiery eruption; the tongue is consumed
with thirst; and the poor wretch writhes in agony till death brings’ relief. This
horrible pest suddenly appeared in the camp of Israel in prodigious numbers. From
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209. crevices in the rocks, from holes in the sand, from beneath the scanty herbage, these
fiery-headed snake-demons swarmed into every tent. There was no running away
from them, and killing seemed hardly to diminish their numbers. On every side there
was a cry of anguish; men, women, children, racked with the fiery torture; none able
to save or even to help another. “And much of the children of Israel Num_21:6).
The serpent’s bite
Some of you recollect the case of Gurling, one of the keepers of the reptiles in the
Zoological Gardens, in October, 1852. This unhappy man was about to part with a
friend who was going to Australia, and he must needs drink with him. He went back
to his post in an excited state. He had some months before seen an exhibition of
snake-charming, and this was on his poor muddled brain. He must emulate the
Egyptians, and play with serpents. First he took out of its cage a Morocco venom-
snake, put it round his neck, twisted it about, and whirled it round about him.
Happily for him it did not arouse itself so as to bite. The assistant-keeper cried out,
“For God’s sake put back the snake!” but the foolish man replied, “I am inspired.”
Putting back the venom.snake, he exclaimed, “Now for the cobra.” This deadly
serpent was somewhat torpid with the cold of the previous night, and therefore the
rash man placed it in his bosom till it revived, and glided downward till its head
appeared below the back of his waistcoat. He took it by the body, about a foot from
the head, and then seized it lower down by the other hand, intending to hold it by the
tail and swing it round his head. He held it for an instant opposite to his face, and
like a flash of lightning the serpent struck him between the eyes. The blood streamed
down his face, and he called for help, but his companion fled in horror. When
assistance arrived Gurling was sitting on a chair, having restored the cobra to its
place. He said, “I am a dead man.” They took him to the hospital. First his speech
went, then his vision failed him, and lastly his hearing. His pulse gradually sank, and
in one hour from the time at which he had been struck he was a corpse. There was
only a little mark upon the bridge of his nose, but the poison spread over the body,
and he was a dead man. I tell you that story that you may use it as a parable and learn
never to play with sin, and also to bring vividly before you what it is to be bitten by a
serpent. Suppose that Curling could have been cured by looking at a piece of brass,
would it not have been good news for him? There was no remedy for that poor
infatuated creature, but there is a remedy for you. (C. H. Spurgeon.)
A beautiful legend
is related respecting a scene in the camp of the Israelites at the time of the setting up
of the brazen serpent. A woman had been bitten, and was lying in her tent, while the
poison was doing its deadly work on her system. It was the day and the hour when
the serpent of brass was to be set up in the camp; but such headway had the poison
made that it seemed likely that in that case it would prove too late. But the image was
at length raised; and the two daughters of the dying woman brought her to the door
of the tent, with her face turned towards the image, when apparently swooning in
death; the image of the brazen serpent fell upon her eyes, and she was healed. (D.
Curry, D. D.)
“The serpent eternal life”
It is a noteworthy fact that in many of the ethnic religions the serpent was adored as
a symbol of life. Horapollon, explaining (wrongly) a particular Egyptian hieroglyph,
remarks that among the ancient Egyptians a serpent with its tail in its mouth was a
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210. symbol of eternity. The ordinary word for eternity in Egyptian begins with a figure of
a serpent. This ancient symbolism, which leaves its traces also in the classics, may
have owed something of its origin to the fact of the apparent renewal of the serpent’s
life when it awakens from its dormant condition, and when it casts its old skin. The
adoration of AEsculapius, the Greek god of healing, was always connected with
serpent worship. In the chief temple at Epidaurus tame serpents had a place of
honour; and the god was said frequently to take the form of a serpent when he
appeared to men. In the third century before Christ the help of AEsculapius was
invoked by the Romans to avert a pestilence. In response, AEsculapius is said to have
appeared in the form of a serpent, to have gone on board the Roman ship, and when
the ship arrived in the Tiber to have glided over the side and to have taken possession
of an island, where a temple was erected to him. It will be remembered also that
Cadmus was changed into a serpent at his own request, when he discovered that
serpents were dear to the gods. Among the Arabs the serpent is still the living thing
of living things. This is seen in their ordinary speech. The Arabic word for “life “ is
haya; a common word for a serpent is hayyat, a plural form from hayya, a living
thing. When Moses, therefore, lifted up the serpent in the wilderness, it would be
recognized by the Jews as a symbol of that life which God had promised to give to
those who would look to it in faith. To them it was a most natural symbol; when it
ceased to be a mere symbol, and became an object of idolatrous worship, it was
destroyed. (Sunday School Times.)
Jesus lifted up
During the American Civil War there was a man on one of the boat-loads of wounded
from the field who was very low and in a kind of stupor. He was entirely unknown.
Mr. Moody called him by different names, but could get no response. At last, at the
name “William,” the man unclosed his eyes and looked up, and revived. He was asked
if he was a Christian. He said, “No,” but manifested great anxiety upon the subject. “I
am so great a sinner that I can’t be a Christian.” Mr. Moody told him he would read
what Christ said about that, so turning to St. John’s third chapter he read, “And as
Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted
up: that whosoever believeth in Him should not perish, but have everlasting life,” etc.
“Stop!” said the dying man; “read that over again, will you?” It was read again. “Is
that there?” “Yes,” said Mr. Moody; “that’s there just as I read it to you.” “And did
Christ say that?” “Yes.” The man began repeating the words, settling back upon his
pillow as he did so, with a strange, solemn look of peace on his face. He took no
further notice of what was going on about him, but continued repeating the blessed
words till Mr. Moody left him. The next morning when the soldier’s place was visited
it was found empty. Mr. Moody asked if any one knew aught about him during the
night. A nurse who had spent the hours with him till he died, replied, “All the time I
was with him he was repeating something about Moses lifting up a serpent in the
wilderness. I asked him if there was anything I could do for him, but he only
answered, ‘As Moses lifted up the serpent.’ Just before he died, about midnight, I saw
his lips moving, though there was no sound escaping. I thought he might have some
dying message for home, so I asked him for one. But the only answer was the
whispered words, ‘As Moses lifted up the serpent in the wilderness, even so must the
Son of Man be lifted up: that whosoever believeth in Him—’ and so on until his voice
died away, and his lips moved no longer.” (D. L. Moody.)
Looking at Christ
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211. Mr. Barnes, of the Jewish Mission, Mildmay, London, said: “I was visiting in a
Jewish neighbourhood in the East End of London, and called upon a Jewess, whom I
had known for a long time as a very hard-hearted unbeliever in Jesus Christ. I did not
know what to say to her; in fact, I had given her up as almost hopeless. When,
however, I called on this occasion she said, ‘I love Jesus, I have got Jesus now as my
Saviour.’ I said, ‘You have! How came you to love Jesus?’ ‘Well,’ she said, ‘I will tell
you. You know my little girl attends your school, and she comes home and sings the
hymns you teach her. She has been singing a good deal lately, “There is life for a look
at the Crucified One.” She kept on singing and singing, and at last it broke my heart,
and I wondered, is it true there is life for a look. I have been induced to search the
Bible, and I believe Jesus is now my Saviour.”
Christ exalted
Describing the artistic glories of the Church of St. Mark at Venice, Mr. Ruskin says:
“Here are all the successions of crowded imagery showing the passions and the
pleasures of human life symbolized together and the mystery of its redemption; for
the maze of interwoven lines and changeful pictures lead always at last to the cross,
lifted and carved in every place and upon every stone; sometimes with the serpent of
eternity wrapped round it, sometimes with doves beneath its arms and sweet herbage
growing forth from its feet; but conspicuous most of all on the great rood that crosses
the church before the altar, raised in bright blazonry against the shadow of the apse.
It is the Cross that is first seen and always burning in the centre of the temple; and
every dome and hollow of its roof has the figure of Christ in the utmost height of it,
raised in power, or returning in judgment.”
Saved by a sight of Christ
“I have seen Jesus.” This was the saying of a half-witted man, who had turned away
from living a very wicked life, when he was asked what had led to this great change.
The late Dr. Bushnell, of Hartford, Connecticut, tells this story. He was well
acquainted with the person to whom it refers. In addition to his being naturally
weak-minded, he had fallen into very wicked ways. He swore dreadfully; he was a
confirmed drunkard; he would tell lies, and steal, and do almost anything that was
sinful. At one time there was a revival of religion in connection with Dr. Bushnell’s
church. Among others who came to see the doctor then with the earnest inquiry,
What must we do to be saved? was this weak-minded, wicked man. Thoughtless
people, when they saw him going to church, supposed he was only going in mockery,
and to make sport of it. And even serious Christians looked on him with pity, and
rather wished he would not come. But when Dr. Bushnell came to converse with him
he found him so earnest, and apparently so sincere, that he did not hesitate to receive
him into the communion of the church. And the whole course of the poor man’s life
after this showed that the doctor was right in doing so. From that time onward
everything about the man showed that “old things had passed away” with him, “and
all things had become new.” He became an humble and consistent follower of the
Lord Jesus Christ. All his bad habits were given up. He never drank intoxicating
liquor again. A profane word was never heard from his lips. He was truthful and
honest; regular in attending church; diligent in reading the Bible, and faithful in
practising what it taught. To those who had known him in former years this change
seemed wonderful. And when he was asked by some one to tell what it was which had
led to it, his answer was, in the words already quoted, “I have seen Jesus.” This
explained it all. (D. Newton.)
We are saved by looking to Christ
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212. As a general rule, self-contemplation is a power towards mischief. The only way to
grow is to look out of one’s self. There is too much introversion among Christians. A
shipmaster might as well look down into the hold of his ship for the north star as a
Christian look down into his own heart for the Sun of Righteousness. Out and beyond
is the shining. (H. W. Beecher.)
We must look away from ourselvesfor peace
Did you ever hear of a captain of a vessel driven about by rough winds who wanted
anchorage and tried to find it on board his vessel? He desires to place his anchor
somewhere on board the ship where it will prove a hold-fast. He hangs it at the prow,
but still the ship drives; he exhibits the anchor upon deck, but that does not hold the
vessel; at last he puts it down into the hold; but with no better success. Why, man
alive, anchors do not hold as long as they are on board a ship. They must be thrown
into the deep, and then they will get a grip of the sea-bottom, and hold the vessel
against wind and tide. As long as ever you have confidence in yourselves you are like
a man who keeps his anchor on board his boat, and you will never come to a resting-
place. Over with your faith into the great deeps of eternal love and power, and trust
in the infinitely faithful One. Then shall you be glad because your heart is quiet. (C.
H. Spurgeon.)
Whosoever
Dr. Bonar, of Scotland, tells a story of a lady getting into conversation with a
workman, and, finding he was a happy Christian, “How long have you been thus
rejoicing?” she asked. “Six months ago,” he said, “I heard an address from the words,
‘Whosoever believeth in Him should not perish, but have eternal life.’ I could not
take it to myself, then,” he said, “but when I went home that night I dreamt that
‘whosoever’ meant me. I got out of bed, and got the Bible to see the word, and there it
was, ‘whosoever.’“ “But you knew it was in the Bible, didn’t you?” “Yes, but I wanted
to see it with my own eyes, and I’ve been resting on it ever since.” Whosoever:—
“Years ago a young woman married, contrary to the advice of her friends, an ungodly
man. She was not long in finding out that she was unequally yoked, and much misery
followed. Her husband’s mother had given him a Bible, which was put away in a
napkin and never looked at. Ten years later sickness overtook him, and the end was
evidently fast approaching. One day when his wife had gone into the harvest field,
and he was sitting alone in the house, the thought came to him, ‘What a fool I’ve
been! Here my life is nearly gone, and I’ve lived it without God and without hope.’
Shortly afterwards his little boy came home from school, and the father sent the lad
to look for the Bible. The boy brought it down and read part of Joh_3:1-36. to his
father, and managed to read the little words, but when he came to the longer word
‘whosoever,’ in Joh_3:16., he stumbled at it, and said, I can’t read that; I don’t know
what it spells.’ ‘Why, boy,’ said the father, ‘you should know that word, because all
may turn upon its meaning.’ So the boy ran out to ask a traveller who happened to be
passing what it meant, while the father sat at the open window. The traveller
answered to the boy’s inquiry, ‘The word who-so-ever means anybody and
everybody.’ The words fell on the ear of the listening father, and he said to himself,
‘Anybody, everybody. Why that includes me.’ It was the very message he needed. He
left his burden of sin with the great sin-bearer, and became a new creature in Christ
Jesus.”
Heaven is everlasting
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213. “What is wanting here?” said a courtier to his sovereign, with whom he was riding,
amid the acclamations and splendour of a triumphal procession. “Continuance,”
replied the monarch. “So say I,” adds Mr. James. “Tell me, if you will, of your youth,
your health, the buoyancy of your spirits, your happy connections, your gay parties,
your elegant pleasures, your fair prospects, and then ask me what is wanting. I reply,
‘Continuance.’ A single day may spoil everything; before to-morrow’s sun shall rise
you may be attacked by disease and death.” (Biblical Museum.)
Looking and finding rest
“At last one snowy day, it snowed so much that I could not go to the place I had
determined upon, and I was obliged to stop on the road; I found rather an obscure
street, and turned down a court, and there was a little chapel. It was the Primitive
Methodist Chapel. I had heard of these people from many, and how they sang so
loudly that they made people’s heads ache; but that did not matter. I wanted to know
how I might be saved, and if they made my head ache ever so much I did not care. So,
sitting down, the service went on, but no minister came (the snowstorm made him
late). At last a very thin-looking man came into the pulpit, opened his Bible, and read
these words, ‘Look unto him, and be ye saved, all the ends of the earth.’ Just setting
his eyes on me, as if he knew all my heart, he said, ‘Young man you are in trouble.’
Well I was, sure enough. Says he, ‘You will never get out of it till you look to Christ.’
And then lifting up his hands he cried out, ‘Look! look! look! It is only look,’ said he. I
saw at once the way of salvation. Oh, how I did leap for joy at that moment! I know
not what else he said, I did not take much notice of it. I was so possessed with that
one thought. Like as when the brazen serpent was lifted up, they only looked and
were healed. I had been waiting to do fifty things, but when I heard this word, ‘Look!’
what a charming word it seemed to me! Oh, I looked until I could almost have looked
my eyes away; and in heaven I will look on still in my joy unutterable.” (C.
H.Spurgeon.)
Looking and trusting
I once told my little Willie to jump off a high table, and I would catch him. But he
looked down and said, “Papa, I’se afraid.” I again told him I would catch him; but he
looked down and said, “Papa, I’se afraid.” You smile, but that is just the way with the
unbeliever. He looks down, and dares not trust the Lord. You would say that would
be blind faith, but I say it would not be. I told Willie to look at me and then jump, and
he did it, and was delighted. He wanted to jump again, and finally his faith became so
great that he would jump when I was eight or ten feet away, and cry out, “Papa, I’se a
comin’.” (D. L. Moody.)
Joy comes by looking unto Jesus
“Then was Christian glad and lightsome, and said with a merry heart, ‘He has given
me rest by sorrow, and life by His death.’ Then he stood awhile to look and wonder;
for it was very surprising to him that the sight of the Cross should thus ease him of
his burden. He looked, therefore, and looked again, even till the springs that were in
his head sent the water down his cheeks. Now as he stood looking and weeping,
behold three shining ones came to him, and saluted him with ‘Peace be to thee;’ so
the first said to him, ‘Thy sins be forgiven thee;’ the second stripped him of his rags,
and clothed him with change of raiment; the third also set a mark on his forehead,
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214. and gave him a roll with a seal on it, which he bid him look on as he ran, and that he
should give it in at the celestial gate; so they went their way.” (Pilgrim’s Progress.)
Looking brings life
If we look upon Christ with the eye though of a weak faith, we shall be saved. Dr.
Cneciger when he lay a-dying cried out, “Credo languida fide, sed tamen fide.” I
believe with a weak faith, but with a faith such as it is. (J. Trapp.)
15 that everyone who believes may have eternal
life in him.”[g]
BARNES, "That whosoever - This shows the fulness and freeness of the gospel.
All may come and be saved.Believeth in him - Whosoever puts confidence in him
as able and willing to save. All who feel that they are sinners, that they have no
righteousness of their own, and are willing to look to him as their only Saviour.
Should not perish - They are in danger, by nature, of perishing - that is, of
sinking down to the pains of hell; of being “punished with everlasting destruction”
from the presence of the Lord and from the glory of his power, 2Th_1:9. All who
believe on Jesus shall be saved from this condemnation and be raised up to eternal
life. And from this we learn:
1. That there is salvation in no other.
2. That salvation is here full and free for all who will come.
3. That it is easy. What was more easy for a poor, wounded, dying Israelite, bitten
by a poisonous serpent, than to look up to a brass serpent? So with the poor,
lost, dying sinner. And what more foolish than for such a wounded, dying man
to refuse to look on a remedy so easy and effectual? So nothing is more foolish
man for a lost and dying sinner to “refuse” to look on God’s only Son, exalted
on a cross to die for the sins of men, and able to save to the uttermost “all” who
come to God by him.
CLARKE, "That whosoever believeth - Bp. Pearce supposes that this verse is
only the conclusion of the 16th, and that it has been inserted in this place by mistake.
The words contain the reason of the subject in the following verse, and seem to break
in upon our Lord’s argument before he had fully stated it. The words, µη αποληται
αλλα, may not perish but, are omitted by some very ancient MSS. and versions.
GILL, "That whosoever believeth in him,.... Whether Jew or Gentile, a greater,
or a lesser sinner, and of whatsoever state and condition, age or sex; and though ever
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215. so weak a believer, provided his faith, is of the right kind: not an historical or
temporary one, a mere assent to the truth of things respecting his person, office, and
work; but such a faith, by which a soul sees a glory, fulness, and suitableness in him
as a Saviour; goes to him, ventures on him, commits itself to him, lays hold on him,
and receives him, leans and relies upon him, and trusts in him, and lives upon him;
and which is the faith of God's elect; a gift of his grace, and the operation of his
Spirit; and which works by love, and is attended with the fruits of righteousness: now
the end of Christ's crucifixion and death is, that such an one
should not perish; though he is in a lost and perishing condition in Adam, and by
nature, and sees himself to be so, and comes to Christ as such; and though his frames
and comforts are perishing, and he sometimes fears he shall be utterly lost; and
though he is subject to slips and falls, and great spiritual decays; and shall perish as
to the outward man by death; yet he shall never perish eternally, or be punished with
everlasting destruction, as the wicked will:
but have eternal life; not by his works, but as the gift of God: and which he that
truly believes; has already in the covenant of grace, in Christ his head, in faith and
hope; and has the earnest and pledge of it, the Spirit of God; and the beginning of it,
which is the knowledge of God in Christ; and shall hereafter possess it fully, and in
person, to all eternity: even a life of perfect holiness and knowledge; a life of never
ending pleasure; a life free from all the sorrows, distresses, and imperfections of this;
and which will always continue.
HENRY, "Fourthly, The great encouragements given us by faith to look up to
him. 1. It was for this end that he was lifted up, that his followers might be saved; and
he will pursue his end. 2. The offer that is made of salvation by him is general, that
whosoever believes in him, without exception, might have benefit by him. 3. The
salvation offered is complete. (1.) They shall not perish, shall not die of their wounds;
though they may be pained and ill frightened, iniquity shall not be their ruin. But that
is not all. (2.) They shall have eternal life. They shall not only not die of their wounds
in the wilderness, but they shall reach Canaan (which they were then just ready to
enter into); they shall enjoy the promised rest.
16 For God so loved the world that he gave his
one and only Son, that whoever believes in him
shall not perish but have eternal life.
BARNES, "For God so loved - This does not mean that God approved the
conduct of men, but that he had benevolent feelings toward them, or was “earnestly
desirous” of their happiness. God hates wickedness, but he still desires the
Happiness of those who are sinful. “He hates the sin, but loves the sinner.” A parent
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216. may love his child and desire his welfare, and yet be strongly opposed to the conduct
of that child. When we approve the conduct of another, this is the love of
complacency; when we desire simply their happiness, this is the love of benevolence.
The world - All mankind. It does not mean any particular part of the world, but
man as man - the race that had rebelled and that deserved to die. See Joh_6:33;
Joh_17:21. His love for the world, or for all mankind, in giving his Son, was shown by
these circumstances:
1. All the world was in ruin, and exposed to the wrath of God.
2. All people were in a hopeless condition.
3. God gave his Son. Man had no claim on him; it was a gift - an undeserved gift.
4. He gave him up to extreme sufferings, even the bitter pains of death on the
cross.
5. It was for all the world. He tasted “death for every man,” Heb_2:9. He “died for
all,” 2Co_5:15. “He is the propitiation for the sins of the whole world,” 1Jo_2:2.
That he gave - It was a free and unmerited gift. Man had no claim: and when
there was no eye to pity or arm to save, it pleased God to give his Son into the hands
of men to die in their stead, Gal_1:4; Rom_8:32; Luk_22:19. It was the mere
movement of love; the expression of eternal compassion, and of a desire, that sinners
should not perish forever.
His only-begotten Son - See the notes at Joh_1:14. This is the highest
expression of love of which we can conceive. A parent who should give up his only
son to die for others who are guilty if this could or might be done - would show
higher love than could be manifested in any other way. So it shows the depth of the
love of God, that he was willing. to give his only Son into the hands of sinful men that
he might be slain, and thus redeem them from eternal sorrow.
CLARKE, "THE LAKE AND THE RIVER
I venture to say that my text shows us a lake, a river, a pitcher, and a draught. ‘God so
loved the world’-that is the lake. A lake makes a river for itself-’God so loved the
world that He gave His . . . Son.’ But the river does not quench any one’s thirst unless
he has something to lift the water with: ‘God so loved the world that He gave His . . .
Son, that whosoever believeth on Him.’ Last comes the draught: ‘shall not perish, but
have everlasting life.’
I. The great lake, God’s love.
Before Jesus Christ came into this world no one ever dreamt of saying ‘God loves.’
Some of the Old Testament psalmists had glimpses of that truth and came pretty
near expressing it. But among all the ‘gods many and lords many,’ there were lustful
gods and beautiful gods, and idle gods, and fighting gods and peaceful gods: but not
one of whom worshippers said, ‘He loves.’ Once it was a new and almost incredible
message, but we have grown accustomed to it, and it is not strange any more to us.
But if we would try to think of what it means, the whole truth would flash up into
fresh newness, and all the miseries and sorrows and perplexities of our lives would
drift away down the wind, and we should be no more troubled with them. ‘God loves’
is the greatest thing that can be said by lips.
‘God . . . loved the world.’ Now when we speak of loving a number of individuals-the
broader the stream, the shallower it is, is it not? The most intense patriot in England
does not love her one ten-thousandth part as well as he loves his own little girl. When
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217. we think or feel anything about a great multitude of people, it is like looking at a
forest. We do not see the trees, we see the whole wood. But that is not how God loves
the world. Suppose I said that I loved the people in India, I should not mean by that
that I had any feeling about any individual soul of all those dusky millions, but only
that I massed them all together; or made what people call a generalisation of them.
But that is not the way in which God loves. He loves all because He loves each. And
when we say, ‘God so loved the world,’ we have to break up the mass into its atoms,
and to think of each atom as being an object of His love. We all stand out in God’s
love just as we should do to one another’s eyes, if we were on the top of a mountain-
ridge with a clear sunset sky behind us. Each little black dot of the long procession
would be separately visible. And we all stand out like that, every man of us isolated,
and getting as much of the love of God as if there was not another creature in the
whole universe but God and ourselves. Have you ever realised that when we say, ‘He
loved the world,’ that really means, as far as each of us is concerned, He loves me?
And just as the whole beams of the sun come pouring down into every eye of the
crowd that is looking up to it, so the whole love of God pours down, not upon a
multitude, an abstraction, a community, but upon every single soul that makes up
that community. He loves us all because He loves us each. We shall never get all the
good of that thought until we translate it, and lay it upon our hearts. It is all very well
to say, ‘Ah yes! God is love,’ and it is all very well to say He loves ‘the world.’ But I will
tell you what is a great deal better-to say-what Paul said-’Who loved me and gave
Himself for me.’
Now, there is one other suggestion that I would make to you before I go on, and that
is that all through the New Testament, but especially in John’s Gospel, ‘the world’
does not only mean men, but sinful men, men separated from God. And the great and
blessed truth taught here is that, however I may drag myself away from God, I cannot
drive Him away from me, and that however little I may care for Him, or love Him, or
think about Him, it does not make one hairs-breadth of difference as to the fact that
He loves me. I know, of course, that if a man does not love Him back again, God’s
love has to take shapes that it would not otherwise take, which may be extremely
inconvenient for the man. But though the shape may alter, must alter, the fact
remains; and every sinful soul on the earth, including Judas Iscariot-who is said to
head the list of crimes-has God’s love resting upon him.
II. The river.
Now, to go back to my metaphor, the lake makes a river. ‘God so loved the world that
He gave His only begotten Son.’
So then, it was not Christ’s death that turned God from hating and being angry, but it
was God’s love that appointed Christ’s death. If you will only remember that, a great
many of the shallow and popular objections to the great doctrine of the Atonement
disappear at once. ‘God so loved . . . that He gave.’ But some people say that when we
preach that Jesus Christ died for our sins, that God’s wrath might not fall upon men,
our teaching is immoral, because it means ‘Christ came, and so God loved.’ It is the
other way about, friend. ‘God so loved . . . that He gave.’
But now let me carry you back to the Old Testament. Do you remember the story of
the father taking his boy who carried the bundle of wood and the fire, and tramping
over the mountains till they reached the place where the sacrifice was to be offered?
Do you remember the boy’s question that brings tears quickly to the reader’s eyes:
‘Here is the wood, and here is the fire, where is the lamb’? Do you not think it would
be hard for the father to steady his voice and say, ‘My son, God will provide the
lamb’? And do you remember the end of that story? ‘The Angel of the Lord said unto
Abraham, Because thou hast done this thing, and hast not withheld thy son, thine
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218. only son, from Me, therefore blessing I will bless thee,’ etc. Remember that one of the
Apostles said, using the very same word that is used in Genesis as to Abraham’s
giving up his son to God, ‘He spared not His own Son, but delivered Him up to the
death for us all.’ Does not that point to a mysterious parallel? Somehow or other-we
have no right to attempt to say how-somehow or other, God not only sent His Son, as
it is said in the next verse to my text, but far more tenderly, wonderfully, pathetically,
God gave-gave up His Son, and the sacrifice was enhanced, because it was His only
begotten Son.
Ah! dear brethren, do not let us be afraid of following out all that is included in that
great word, ‘God . . . loved the world.’ For there is no love which does not delight in
giving, and there is no love that does not delight in depriving itself, in some fashion,
of what it gives. And I, for my part, believe that Paul’s words are to be taken in all
their blessed depth and wonderfulness of meaning when he says, ‘He gave up’-as well
as gave-’Him to the death for us all.’
And now, do you not think that we are able in some measure to estimate the
greatness of that little word ‘so’? ‘God so loved’-so deeply, so holily, so perfectly-that
He ‘gave His only begotten Son’; and the gift of that Son is, as it were, the river by
which the love of God comes to every soul in the world.
Now there are a great many people who would like to put the middle part of this
great text of ours into a parenthesis. They say that we should bring the first words
and the last words of this text together, and never mind all that lies between. People
who do not like the doctrine of the Cross would say, ‘God so loved the world that He
gave . . . everlasting life’; and there an end. ‘If there is a God, and if He loves the
world, why cannot He save the world without more ado? There is no need for these
interposed clauses. God so loved the world that everybody will go to heaven’-that is
the gospel of a great many of you; and it is the gospel of a great many wise and
learned people. But it is not John’s Gospel, and it is not Christ’s Gospel. The
beginning and the end of the text cannot be buckled up together in that rough-and-
ready fashion. They have to be linked by a chain; and there are two links in the chain:
God forges the one, and we have to forge the other. ‘God so loved the world that He
gave’-then He has done His work. ‘That whosoever believeth’-that is your work. And
it is in vain that God forges His link, unless you will forge yours and link it up to His.
‘God so loved the world,’ that is step number one in the process; ‘that He gave,’ that
is step number two; and then there comes another ‘that’-’that whosoever believeth,’
that is step number three; and they are all needed before you come to number four,
which is the landing-place and not a step-’should not perish, but have everlasting
life.’
III. The pitcher.
I come to what I called the pitcher, with which we draw the water for our own
use-’that whosoever believeth.’ You perhaps say, ‘Yes, I believe. I accept every word
of the Gospel, I quite believe that Jesus Christ died, as a matter of history; and I quite
believe that He died for men’s sins.’ And what then? Is that what Jesus Christ meant
by believing? To believe about Him is not to believe on Him; and unless you believe
on Him you will get no good out of Him. There is the lake, and the river must flow
past the shanties in the clearing in the forest, if the men there are to drink. But it may
flow past their doors, as broad as the Mississippi, and as deep as the ocean; but they
will perish with thirst, unless they dip in their hands, like Gideon’s men, and carry
the water to their own lips. Dear friend, what you have to do-and your soul’s
salvation, and your peace and joy and nobleness in this life and in the next depend
absolutely upon it-is simply to trust in Jesus Christ and His death for your sins.
I sometimes wish we had never heard that word ‘faith.’ For as soon as we begin to
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219. talk about ‘faith,’ people begin to think that we are away up in some theological
region far above everyday life. Suppose we try to bring it down a little nearer to our
businesses and bosoms, and instead of using a word that is kept sacred for
employment in religious matters, and saying ‘faith,’ we say ‘trust.’ That is what you
give to your wives and husbands, is it not? And that is exactly what you have to give
to Jesus Christ, simply to lay hold of Him as a man lays hold of the heart that loves
him, and leans his whole weight upon it. Lean hard on Him, hang on Him, or, to take
the other metaphor that is one of the Old Testament words for trust, ‘flee for refuge’
to Him. Fancy a man with the avenger of blood at his back, and the point of the
pursuer’s spear almost pricking his spine-don’t you think he would make for the City
of Refuge with some speed? That is what you have to do. He that believeth, and by
trust lays hold of the Hand that holds him up, will never fall; and he that does not lay
hold of that Hand will never stand, to say nothing of rising. And so by these two links
God’s love of the world is connected with the salvation of the world.
IV. The draught.
Finally, we have here the draught of living water. Did you ever think why our text
puts ‘should not perish’ first? Is it not because, unless we put our trust in Him, we
shall certainly perish, and because, therefore, that certainty of perishing must be
averted before we can have ‘everlasting life’?
Now I am not going to enlarge on these two solemn expressions, ‘perishing’ and
‘everlasting life.’ I only say this: men do not need to wait until they die before they
‘perish.’ There are men and women here now who are dead-dead while they live, and
when they come to die, the perishing, which is condemnation and ruin, will only be
the making visible, in another condition of life, of what is the fact to-day. Dear
brethren, you do not need to die in order to perish in your sins, and, blessed be God,
you can have everlasting life before you die. You can have it now, and there is only
one way to have it, and that is to lay hold of Him who is the Life. And when you have
Jesus Christ in your heart, whom you will be sure to have if you trust Him, then you
will have life-life eternal, here and now, and death will only make manifest the
eternal life which you had while you were alive here, and will perfect it in fashions
that we do not yet know anything about.
Only remember, as I have been trying to show you, the order that runs through this
text. Remember the order of these last words, and that we must first of all be
delivered from eternal and utter death, before we can be invested with the eternal
and absolute life.
Now, dear brethren, I dare say I have never spoken to the great majority of you
before; it is quite possible I may never speak to any of you again. I have asked God to
help me to speak so as that souls should be drawn to the Saviour. And I beseech you
now, as my last word, that you would listen, not to me, but to Him. For it is He that
says to us, ‘God so loved the world, that He gave His Son, that
whosoever’-’whosoever,’ a blank cheque, like the M. or N. of the Prayer-book, or the
A. B. of a schedule; you can put your own name in it-’that whosoever believeth on
Him shall not perish, but have’-here, now-’everlasting life.’
GILL, "For God so loved the world,.... The Persic version reads "men": but not
every man in the world is here meant, or all the individuals of human nature; for all
are not the objects of God's special love, which is here designed, as appears from the
instance and evidence of it, the gift of his Son: nor is Christ God's gift to every one;
for to whomsoever he gives his Son, he gives all things freely with him; which is not
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220. the case of every man. Nor is human nature here intended, in opposition to, and
distinction from, the angelic nature; for though God has showed a regard to fallen
men, and not to fallen angels, and has provided a Saviour for the one, and not for the
other; and Christ has assumed the nature of men, and not angels; yet not for the sake
of all men, but the spiritual seed of Abraham; and besides, it will not be easily
proved, that human nature is ever called the world: nor is the whole body of the
chosen ones, as consisting of Jews and Gentiles, here designed; for though these are
called the world, Joh_6:33; and are the objects of God's special love, and to them
Christ is given, and they are brought to believe in him, and shall never perish, but
shall be saved with an everlasting salvation; yet rather the Gentiles particularly, and
God's elect among them, are meant; who are often called "the world", and "the whole
world", and "the nations of the world", as distinct from the Jews; see Rom_11:12,
compared with Mat_6:32. The Jews had the same distinction we have now, the
church and the world; the former they took to themselves, and the latter they gave to
all the nations around: hence we often meet with this distinction, Israel, and the
nations of the world; on those words,
""let them bring forth their witness", that they may be justified, Isa_43:9 (say (b) the
doctors) these are Israel; "or let them hear and say it is truth", these are "the nations
of the world".''
And again (c),
"the holy, blessed God said to Israel, when I judge Israel, I do not judge them as "the
nations of the world":''
and so in a multitude of places: and it should be observed, that our Lord was now
discoursing with a Jewish Rabbi, and that he is opposing a commonly received
notion of theirs, that when the Messiah came, the Gentiles should have no benefit or
advantage by him, only the Israelites; so far should they be from it, that, according to
their sense, the most dreadful judgments, calamities, and curses, should befall them;
yea, hell and eternal damnation.
"There is a place (they say (d),) the name of which is "Hadrach", Zec_9:1. This is the
King Messiah, who is, ‫ורך‬ ‫,חד‬ "sharp and tender"; sharp to "the nations", and tender
to "Israel".''
And so of the "sun of righteousness", in Mal_4:2, they say (e),
"there is healing for the Israelites in it: but the idolatrous nations shall be burnt by
it.''
And that (f).
"there is mercy for Israel, but judgment for the rest of the nations.''
And on those words in Isa_21:12, "the morning cometh", and also the night, they
observe (g),
"the morning is for the righteous, and the night for the wicked; the morning is for
Israel, and the night for "the nations of the world".''
And again (h),
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221. "in the time to come, (the times of the Messiah,) the holy, blessed God will bring
"darkness" upon "the nations", and will enlighten Israel, as it is said, Isa_60:2.''
Once more (i),
"in the time to come, the holy, blessed God will bring the nations of the world, and
will cast them into the midst of hell under the Israelites, as it is said, Isa_43:3.''
To which may be added that denunciation of theirs (k).
"woe to the nations of the world, who perish, and they know not that they perish: in
the time that the sanctuary was standing, the altar atoned for them; but now who
shall atone for them?''
Now, in opposition to such a notion, our Lord addresses this Jew; and it is as if he
had said, you Rabbins say, that when the Messiah comes, only the Israelites, the
peculiar favourites of God, shall share in the blessings that come by, and with him;
and that the Gentiles shall reap no advantage by him, being hated of God, and
rejected of him: but I tell you, God has so loved the Gentiles, as well as the Jews,
that he gave his only begotten Son; to, and for them, as well as for the Jews; to
be a covenant of the people, the Gentiles, the Saviour of them, and a sacrifice for
them; a gift which is a sufficient evidence of his love to them; it being a large and
comprehensive one, an irreversible and unspeakable one; no other than his own Son
by nature, of the same essence, perfections, and glory with him; begotten by him in a
way inconceivable and expressible by mortals; and his only begotten one; the object
of his love and delight, and in whom he is ever well pleased; and yet, such is his love
to the Gentiles, as well as Jews, that he has given him, in human nature, up, into the
hands of men, and of justice, and to death itself:
that whosoever believeth in him, whether Jew or Gentile,
should not perish, but have everlasting life; See Gill on Joh_3:15.
HENRY, " Jesus Christ came to save us by pardoning us, that we might not die by
the sentence of the law, Joh_3:16, Joh_3:17. Here is gospel indeed, good news, the
best that ever came from heaven to earth. Here is much, here is all in a little, the
word of reconciliation in miniature.
First, Here is God's love in giving his Son for the world (Joh_3:16), where we have
three things: - 1. The great gospel mystery revealed: God so loved the world that he
gave his only-begotten Son. The love of God the Father is the original of our
regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note,
(1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving
him for us, in giving him to us; now know we that he loves us, when he has given his
only-begotten Son for us, which expresses not only his dignity in himself, but his
dearness to his Father; he was always his delight. (2.) In order to the redemption
and salvation of man, it pleased God to give his only-begotten Son. He not only sent
him into the world with full and ample power to negotiate a peace between heaven
and earth, but he gave him, that is, he gave him up to suffer and die for us, as the
great propitiation or expiatory sacrifice. It comes in here as a reason why he must be
lifted up; for so it was determined and designed by the Father, who gave him for this
purpose, and prepared him a body in order to it. His enemies could not have taken
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222. him if his Father had not given him. Though he was not yet crucified, yet in the
determinate counsel of God he was given up, Act_2:23. Nay, further, God has given
him, that is, he has made an offer of him, to all, and given him to all true believers, to
all the intents and purposes of the new covenant. He has given him to be our
prophet, a witness to the people, the high priest of our profession, to be our peace, to
be head of the church and head over all things to the church, to be to us all we need.
(3.) Herein God has commended his love to the world: God so loved the world, so
really, so richly. Now his creatures shall see that he loves them, and wishes them
well. He so loved the world of fallen man as he did not love that of fallen angels; see
Rom_5:8; 1Jo_4:10. Behold, and wonder, that the great God should love such a
worthless world! That the holy God should love such a wicked world with a love of
good will, when he could not look upon it with any complacency. This was a time of
love indeed, Eze_16:6, Eze_16:8. The Jews vainly conceited that the Messiah should
be sent only in love to their nation, and to advance them upon the ruins of their
neighbours; but Christ tells them that he came in love to the whole world, Gentiles as
well as Jews, 1Jo_2:2. Though many of the world of mankind perish, yet God's giving
his only-begotten Son was an instance of his love to the whole world, because
through him there is a general offer of life and salvation made to all. It is love to the
revolted rebellious province to issue out a proclamation of pardon and indemnity to
all that will come in, plead it upon their knees, and return to their allegiance. So far
God loved the apostate lapsed world that he sent his Son with this fair proposal, that
whosoever believes in him, one or other, shall not perish. Salvation has been of the
Jews, but now Christ is known as salvation to the ends of the earth, a common
salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ
(Whom God has thus given, given for us, given to us), to accept the gift, and answer
the intention of the giver. We must yield an unfeigned assent and consent to the
record God hath given in his word concerning his Son. God having given him to us to
be our prophet, priest, and king, we must give up ourselves to be ruled, and taught,
and saved by him. 3. Here is the great gospel benefit: That whosoever believes in
Christ shall not perish. This he had said before, and here repeats it. It is the
unspeakable happiness of all true believers, for which they are eternally indebted to
Christ, (1.) That they are saved from the miseries of hell, delivered from going down
to the pit; they shall not perish. God has taken away their sin, they shall not die; a
pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the
joys of heaven: they shall have everlasting life. The convicted traitor is not only
pardoned, but preferred, and made a favourite, and treated as one whom the King of
kings delights to honour. Out of prison he comes to reign, Ecc_4:14. If believers,
then children; and, if children, then heirs.
JAMIESON, "
CALVIN, "16.For God so loved the world. Christ opens up the first cause, and,
as it were, the source of our salvation, and he does so, that no doubt may remain;
for our minds cannot find calm repose, until we arrive at the unmerited love of
God. As the whole matter of our salvation must not be sought any where else
than in Christ, so we must see whence Christ came to us, and why he was offered
to be our Savior. Both points are distinctly stated to us: namely, that faith in
Christ brings life to all, and that Christ brought life, because the Heavenly
Father loves the human race, and wishes that they should not perish. And this
order ought to be carefully observed; for such is the wicked ambition which
belongs to our nature, that when the question relates to the origin of our
salvation, we quickly form diabolical imaginations about our own merits.
Accordingly, we imagine that God is reconciled to us, because he has reckoned us
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223. worthy that he should look upon us. But Scripture everywhere extols his pure
and unmingled mercy, which sets aside all merits.
And the words of Christ mean nothing else, when he declares the cause to be in
the love of God. For if we wish to ascend higher, the Spirit shuts the door by the
mouth of Paul, when he informs us that this love was founded on the purpose of
his will, (Ephesians 1:5.) And, indeed, it is very evident that Christ spoke in this
manner, in order to draw away men from the contemplation of themselves to
look at the mercy of God alone. Nor does he say that God was moved to deliver
us, because he perceived in us something that was worthy of so excellent a
blessing, but ascribes the glory of our deliverance entirely to his love. And this is
still more clear from what follows; for he adds, thatGod gave his Son to men,
that they may not perish. Hence it follows that, until Christ bestow his aid in
rescuing the lost, all are destined to eternal destruction. This is also
demonstrated by Paul from a consideration of the time;
for he loved us while we were still enemies by sin,
(Romans 5:8.)
And, indeed, where sin reigns, we shall find nothing but the wrath of God, which
draws death along with it. It is mercy, therefore, that reconciles us to God, that
he may likewise restore us to life.
This mode of expression, however, may appear to be at variance with many
passages of Scripture, which lay in Christ the first foundation of the love of God
to us, and show that out of him we are hated by God. But we ought to
remember — what I have already stated — that the secret love with which the
Heavenly Father loved us in himself is higher than all other causes; but that the
grace which he wishes to be made known to us, and by which we are excited to
the hope of salvation, commences with the reconciliation which was procured
through Christ. For since he necessarily hates sin, how shall we believe that we
are loved by him, until atonement has been made for those sins on account of
which he is justly offended at us? Thus, the love of Christ must intervene for the
purpose of reconciling God to us, before we have any experience of his fatherly
kindness. But as we are first informed that God, because he loved us, gave his
Son to die for us, so it is immediately added, that it is Christ alone on whom,
strictly speaking, faith ought to look.
He gave his only-begotten Son, that whosoever believeth on him may not perish.
This, he says, is the proper look of faith, to be fixed on Christ, in whom it
beholds the breast of God filled with love: this is a firm and enduring support, to
rely on the death of Christ as the only pledge of that love. The word only-
begotten is emphatic, ( ἐμφατικὸν) to magnify the fervor of the love of God
towards us. For as men are not easily convinced that God loves them, in order to
remove all doubt, he has expressly stated that we are so very dear to God that, on
our account, he did not even spare his only-begotten Son. Since, therefore, God
has most abundantly testified his love towards us, whoever is not satisfied with
this testimony, and still remains in doubt, offers a high insult to Christ, as if he
had been an ordinary man given up at random to death. But we ought rather to
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224. consider that, in proportion to the estimation in which God holds his only-
begotten Son, so much the more precious did our salvation appear to him, for the
ransom of which he chose that his only-begotten Son should die. To this name
Christ has a right, because he is by nature the only Son of God; and he
communicates this honor to us by adoption, when we are engrafted into his body.
That whosoever believeth on him may not perish. It is a remarkable
commendation of faith, that it frees us from everlasting destruction. For he
intended expressly to state that, though we appear to have been born to death,
undoubted deliverance is offered to us by the faith of Christ; and, therefore, that
we ought not to fear death, which otherwise hangs over us. And he has employed
the universal term whosoever, both to invite all indiscriminately to partake of
life, and to cut off every excuse from unbelievers. Such is also the import of the
term World, which he formerly used; for though nothing will be found inthe
world that is worthy of the favor of God, yet he shows himself to be reconciled to
the whole world, when he invites all men without exception to the faith of Christ,
which is nothing else than an entrance into life.
Let us remember, on the other hand, that while life is promised universally to all
who believe in Christ, still faith is not common to all. For Christ is made known
and held out to the view of all, but the elect alone are they whose eyes God opens,
that they may seek him by faith. Here, too, is displayed a wonderful effect of
faith; for by it we receive Christ such as he is given to us by the Father — that is,
as having freed us from the condemnation of eternal death, and made us heirs of
eternal life, because, by the sacrifice of his death, he has atoned for our sins, that
nothing may prevent God from acknowledging us as his sons. Since, therefore,
faith embraces Christ, with the efficacy of his death and the fruit of his
resurrection, we need not wonder if by it we obtain likewise the life of Christ.
Still it is not yet very evident why and how faith bestows life upon us. Is it
because Christ renews us by his Spirit, that the righteousness of God may live
and be vigorous in us; or is it because, having been cleansed by his blood, we are
accounted righteous before God by a free pardon? It is indeed certain, that these
two things are always joined together; but as the certainty of salvation is the
subject now in hand, we ought chiefly to hold by this reason, that we live,
because God loves us freely by not imputing to us our sins. For this reason
sacrifice is expressly mentioned, by which, together with sins, the curse and
death are destroyed. I have already explained the object of these two clauses,
which is, to inform us that in Christ we regain the possession of life, of which we
are destitute in ourselves; for in this wretched condition of mankind,
redemption, in the order of time, goes before salvation.
BARCLAY, "THE LOVE OF GOD (John 3:16)
3:16 For God so loved the world that he gave his only Son so that every one who
believes in him should not perish but have everlasting life.
All great men have had their favourite texts; but this has been called
"Everybody's text." Herein for every simple heart is the very essence of the
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225. gospel. This text tells us certain great things.
(i) It tells us that the initiative in all salvation lies with God. Sometimes
Christianity is presented in such a way that it sounds as if God had to be
pacified, as if he had to be persuaded to forgive. Sometimes men speak as if they
would draw a picture of a stern, angry, unforgiving God and a gentle, loving,
forgiving Jesus. Sometimes men present the Christian message in such a way that
it sounds as if Jesus did something which changed the attitude of God to men
from condemnation to forgiveness. But this text tells us that it was with God that
it all started. It was God who sent his Son, and he sent him because he loved
men. At the back of everything is the love of God.
(ii) It tells us that the mainspring of God's being is love. It is easy to think of God
as looking at men in their heedlessness and their disobedience and their rebellion
and saying: "I'll break them: I'll discipline them and punish them and scourge
them until they come back." It is easy to think of God as seeking the allegiance of
men in order to satisfy his own desire for power and for what we might call a
completely subject universe. The tremendous thing about this text is that it
shows us God acting not for his own sake, but for ours, not to satisfy his desire
for power, not to bring a universe to heel, but to satisfy his love. God is not like
an absolute monarch who treats each man as a subject to be reduced to abject
obedience. God is the Father who cannot be happy until his wandering children
have come home. God does not smash men into submission; he yearns over them
and woos them into love.
(iii) It tells us of the width of the love of God. It was the world that God so loved.
It was not a nation; it was not the good people; it was not only the people who
loved him; it was the world. The unlovable and the unlovely, the lonely who have
no one else to love them, the man who loves God and the man who never thinks
of him, the man who rests in the love of God and the man who spurns it--all are
included in this vast inclusive love of God. As Augustine had it: "God loves each
one of us as if there was only one of us to love."
COFFMAN, "Verse 16
For God so loved the world, that he gave his only begotten Son that whosoever
believeth on him should not perish but have eternal life.
We reject the notion of that school of exegetes who make a break at this place,
removing this from the interview with Nicodemus and attributing these words,
not to Christ, but to John the apostle.
This whole chapter may be read in less than five minutes; and thus there is
nothing unusual or atypical in the Master's brief exhortation of Nicodemus
concerning those "heavenly things" mentioned in John 3:12. To make of these
short remarks some big sermon and to allege on that basis that the interview
must have been terminated already is to overlook the near certainty that this
interview was longer than a mere five minutes. Moreover, after Nicodemus
rejected what Jesus said, exclaiming, "How can these things be?" it was
altogether natural for Jesus to have continued for a few moments without any
further interruption from Nicodemus. This and the following reasons for
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226. rejection of the idea of a break at this point are weighty enough for doing so.
(1) It is fully in keeping with many of Jesus' actions that the world-shaking
concept of the new birth should first have been mentioned to this proud and
bigoted Pharisee. Did Jesus not also propound the greatest sermon on worship to
a woman at the well?
(2) It is more logical to believe that the epic teachings of this passage came first
from the lips of Jesus, rather than from John. This verse is the heart of
Christianity; and to identify it as coming from the reflections of a Spirit-guided
John so long afterward is simply unreasonable. Scholars favoring such a view
are unconsciously advocating an evolutionary hypothesis of Christianity, rather
than the view that Christ brought it all at one time. They forget that the function
of the Spirit in the apostles was to help them remember what Jesus said (John
14:26).
(3) The technical reasons alleged against this position are weak. For example,
some words in the paragraph beginning here do not appear elsewhere in words
attributed to Jesus but do appear in other writings of John, "only begotten"
being a conspicuous example. As Reynolds noted:
The reply is that John used this great word because he had heard it on the lips of
Jesus. He would not have dared use it otherwise; and he used it because he had
heard our Lord thus express himself.[18]
Furthermore, the connective, "for," at the beginning of the paragraph shows
that there is no break. See below.
For God so loved the world ... "For" indicates that we do not have here a new
section, but the continuation of the interview with Nicodemus.
So loved the world ... is the burden of the entire corpus of divine revelation.
Fittingly, this announcement of God's universal love was made to a
representative of the narrowest and strictest sect in ancient Judaism, who taught
that God's love was the special province of Israel, who were at that very time
hoping for their long-awaited Messiah, who would, according to their views,
restore the kingdom of Israel and judge the whole Gentile world with an
overwhelming destruction. Jesus' refusal to conform to such an idea of the
Messiah was a very conspicuous element in their rejection of him. Here, Christ
hurled into the very teeth of the Sanhedrin the mind-blowing concept that God
loved everyone on earth, the whole creation! It is no wonder that John never
forgot such a confrontation as this; and no wonder that some of the words in this
interview became a part of his permanent vocabulary, appearing even in the
writings of his old age, as in "And he is the propitiation for our sins; and not for
ours only, but also for the sins of the whole world" (1 John 2:2).
God's love for mankind is pure, spontaneous, and constant. Jesus did not die on
the cross to compel God to love people, but because he already loved them, the
cross being a result of God's love, not the cause of it. God's holy love is not
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227. inconsistent with His wrath, for God's love extends to man himself, but not to the
sins that man is guilty of. The doom of the wicked appears by implication in this
very statement of his love.
That he gave his only begotten Son ... Although the initiative of the Father
appears here in the word "gave," Christ also gave himself for man. Seven
centers of initiative are discernible in the drama of the cross, and the student is
referred to my Commentary on Romans, pp. 117f, for a review of them. It is the
Father's initiative on view here, and it is significant that in the Christian religion
alone it is God who provides the offering for sin. In this sublime fact,
Christianity rises above any comparison with ethnic and natural religions, in
which, in all of them, it is man himself who pays and pays. It is always a man,
like Prometheus, who is chained to the rock; but in the holy religion of Christ, it
is God who provides the offering for man's sin.
The thought in focus here is the sacrifice of Christ. Such is the nature of sin and
rebellion against God, that only God could extricate fallen humanity from the
morass into which they had fallen; and God could do it only at awful cost in the
giving of Jesus as an offering. Note the significant shift of titles. John 3:14 spoke
of the Son of man; here Jesus spoke of the Son of God. No MAN could have died
for all men; only God in the form of man could have done it. The highest angel in
heaven would not have sufficed to provide such an offering as Jesus.
O listen to our wondrous story: Counted once among the lost, Jesus came from
heaven's glory, Saving us at awful cost.
No angel could his place have taken, Highest of the high though he; The loved
one on the cross forsaken Was one of the Godhead three![19]
This was the mystery hidden before times eternal, that God would enter the lists
of humanity as a man, paying the penalty of human transgression himself in the
person of his Son and discharging the debt due to the fall in Eden. It was
primarily for the purpose of delivering the flesh of the Messiah to humanity that
the device of a chosen people had been provided by God in the days of Abraham;
and, despite the will of the chosen people to reject him, Christ here unfolded the
full mystery to one of the noblest and best men in the very council of the
Sanhedrin itself.
That whosoever believeth on him ... Faith is the great principle of Christianity,
motivating every act of obedience, securing the believer in times of bewilderment
or temptation, sustaining the disciple through tribulations and distress, and
enlightening the soul during every darkness. Faith is the first of the
preconditions of redemption in Christ Jesus, and it is also the last, there never
being a single moment of the Christian pilgrimage when faith is not required.
Without faith it is impossible to please God (Hebrews 11:6). "On him ..." is
alleged to be one of the words that is Johannine rather than from Christ, but
such a conceit is rejected. Glorious as faith assuredly is, it is faith "in Christ"
that saves, not faith "in faith."
227

228. Should not perish ... The so-called translations that read this place "shall not
perish" are incorrect. See under John 3:15. "Perish ..." is a reference to the
overthrow of the wicked in hell, and is a hint of the judgment when God will
settle accounts with evil. Tender as the love of God is, it does not extend far
enough to include any divine acceptance of man's rebellion against the Creator.
But have everlasting life ... Such an unspeakable reward contrasts with God's
wrath (John 3:36), destruction (Matthew 7:13,14), eternal fire (Matthew 18:9),
and with judgment or death (John 5:24). Everlasting life is antithetical to such
things, being eternal both in its excellence and in its duration.
The careful student should not overlook the fact that this passage (John 3:15)
reveals that the eternal life which is available to men is located "in Christ." This
means that eternal life is available only for those who become identified with
Christ in the absolute sense, being so united with him that they are in fact
"Christ," as Paul declared (Galatians 2:20). Nor is this teaching ever lost sight of
by the apostle John; he said:
And the witness is this, that God gave unto us eternal life, and this life is in his
Son. He that hath the Son hath the life; he that hath not the Son hath not life (1
John 5:11,12).
[18] H. R. Reynolds, op. cit., Vol. 17, p. 122.
[19] L. O. Sanderson, Christian Hymns Number Two (Nashville: The Gospel
Advocate Company, 1948), What Did He Do? No. 187.
GREAT TEXTS OF THE BIBLE, "The Amazing Gift of Love
For God so loved the world, that he gave his only begotten Son, that whosoever
believeth on him should not perish, but have eternal life.—Joh_3:16.
1. This is perhaps the favourite text in the Bible—one of the first texts which we
learn as children, and one whose meaning becomes only the more precious to us
as we grow older. For in these few simple words the whole Gospel is summed up.
The depth of God’s love, the greatness of His gift, and the blessings which He
freely offers to us—all are made known to us every time that we repeat these
words.
I suppose it is a common fact of experience that those who live within sound of
church bells after awhile do not notice their striking; might I suggest that
something similar may be true of the great bell-note that is struck for us in the
opening clause of this text? Which of us is sufficiently sensitive or responsive to
its vibrations? Which of us realizes sufficiently that these words proclaim a final
truth, the culmination of religious thought, something never to be transcended?1
[Note: J. Warschauer.]
2. It is no accident that has given to this statement its unique place in the mind
and heart of Christendom. The deepest thinker sees in this verse a summing-up
of the Gospel; the humblest believer feels that it expresses the whole substance of
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229. his faith. The inspired writer gathers himself up, as it were, to a supreme effort,
and presents in one majestic, sweeping, comprehensive sentence the essence of
Christian belief. And there stands the declaration still in all its simple grandeur,
in all its boundless love, in all its mighty power. Centuries have passed over it,
and left no impress. Time has failed to impair its freshness; it is the same to-day
as it was yesterday. That which it is to-day it will be for ever. For eighteen
hundred years and more it has poured forth its blessings with unceasing flow
upon the foolish and the wise, upon the sinner and the saint, upon the martyr
and his murderer. Years have thrown no new light upon its meaning. The
wisdom and learning of men, the meditations of the holiest and the best, have not
added one jot to our comprehension of its mystery. Age upon age of opposition,
of scorn, and of derision have as little succeeded in shaking its power. When we
accept it in all its fulness, is it not still as much the source of joy as when it
supported men, women, and children to a cruel death, gladly offering their lives
in its defence? When we reject it, what can we offer in its place to support the
weak or encourage the desperate? Is it not still the most sovereign balm to bind
up the broken hearts of mourners; the surest stay of the dying? Is it not still the
silver clarion, whose peal rises high and clear above the din of strife—stirring
wearied soldiers of Christ to renew their struggle with evil, whether within their
own hearts or in the world? Is it not still the rock upon which Christianity is
founded? Is it not in reality the sum and substance of Christianity itself?
For six nights Mr. Moorhouse had preached on this one text. The seventh night
came and he went into the pulpit. Every eye was upon him. He said, “Beloved
friends, I have been hunting all day for a new text, but I cannot find anything so
good as the old one, so we will go back to Joh_3:16”; and he preached the
seventh sermon from those wonderful words: “God so loved the world.” I
remember the end of that sermon: “My friends,” he said, “for a whole week I
have been trying to tell you how much God loves you, but I cannot do it with this
poor stammering tongue. If I could borrow Jacob’s ladder, and climb up into
Heaven, and ask Gabriel, who stands in the presence of the Almighty, to tell me
how much love the Father has for the world, all he could say would be: ‘God so
loved the world, that he gave his only begotten Son, that whosoever believeth on
him should not perish, but have eternal life.’ ”1 [Note: Life of D. L. Moody, 128.]
At the World Missionary Conference held in Edinburgh in 1910, Dr. Tasaku
Harada, President of the Doshisha College, said: “As regards the aspects of the
Christian Gospel and Christian life which appeal to the Japanese, in the first
place I mention the love of God. Dr. Neesima used to say that he regarded the
16th verse of the third chapter of St. John’s Gospel as the Fujiyama of the New
Testament—‘God so loved the world that he gave his only begotten Son.’ If there
are two words which have created the greatest transformation since the
introduction of Christianity into Japan they are the words ‘God’ and ‘love.’ ”1
[Note: World Missionary Conference, 1910, iv. 305.]
Fuji, it should be said, is not only the sacred mountain of Japan but the ideal of
excellence. Its almost perfect cone can be seen from most parts of the main
island, and it forms the background of many Japanese landscapes, whether
actually visible or not.
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230. 3. These words explain to us the relation in which Jesus stands as Son of man,
first to God and next to us; and they interpret to our understanding, as well as to
our faith and affection, the method by which the Eternal seeks us and finds us,
saves us from ourselves and our sins, grants us the quickening sense of pardon,
and fills us with the calm and strength of His everlasting life. Selecting the
familiar incident from the Hebrew Scriptures in which the brazen serpent is
lifted up before the dying people, Jesus says, “As Moses lifted up the serpent in
the wilderness, even so must the Son of man be lifted up: that whosoever
believeth may in him have eternal life”: and then He adds the sublime statement,
“For God so loved the world, that he gave his only begotten Son, that whosoever
believeth on him should not perish, but have eternal life.”
Now, this revelation is inexhaustible in its significance. It is a gospel within a
gospel; and though uttered almost as swiftly as a morning salutation, yet it
comprehends the contents of all the Gospels. It is as when, beginning our study
of the universe, we start with a sea-beach, a stone-quarry, or a flower-garden,
and then rise from it to the everlasting hills, thence to the infinite splendours of
the midnight sky, and afterwards, through telescopes of ever-increasing power,
look into the depths of the immeasurable heavens, adding world to world, and
system to system, till we are overwhelmed with the marvel and grandeur of the
realms of God; so, beginning with this primal declaration of the only begotten
Son who dwelt in the bosom of the Father, and learning some of its contents, we
are led on and on in our investigation, charmed by its simplicity, gladdened by
its wealth, and awed by its mystery, till, mastered by our effort to comprehend
the breadth and length, depth and height of the message, even St. Paul’s
language is too poor to express our wonder and our praise: “O the depth of the
riches both of the wisdom and the knowledge of God! how unsearchable are his
judgements, and his ways past tracing out! For who hath known the mind of the
Lord? or who hath been his counsellor? or who hath first given to him, and it
shall be recompensed unto him again? For of him, and through him, and unto
him, are all things. To him be the glory for ever.”
The “comfortable words,” as they are called, in the Order of Holy Communion
(Mat_11:28; Joh_3:16; 1Ti_1:15; 1Jn_2:1-2), form an element peculiar to the
English rite, being found elsewhere only in those liturgies which derive their
inheritance through the channel of the English Reformation. They appeared for
the first time in the Prayer-Book of 1549, and their insertion was apparently
suggested to our Reformers by the recent issue on the Continent of a manual,
based on the work of Luther, Bucer, and Melanchthon, which contained
numerous hints for reform in liturgical worship, and has left traces of its
influence in other parts of the Book of Common Prayer. All will agree that the
step here taken by our Revisers was a distinct enrichment of our Service, and
that they have introduced a most beautiful characteristic of our present liturgy.
You remember the place at which the words occur. The congregation is invited
to kneel and join in a united confession of sin; and then, after the absolution has
been pronounced, the four words of comfort are recited to the people, assuring
them of the reality and meaning of that spiritual exercise in which they have
been engaged. At such a moment each speaks with an eloquence which the heart
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231. of the faithful worshipper can readily understand. No comment is added,
because none is required, and any paraphrase would be felt to jar upon the ear.
The actual language of Holy Writ has been incorporated into the scheme of our
liturgy, and the utterances of our Lord and His Apostles are left to make good by
themselves the force of their appeal.1 [Note: H. T. Knight. The Cross, the Font,
and the Altar, 1.]
4. Let us distribute the text into parts for easier apprehension, and in such a way
as seems to us best “for the use of edifying.” Dr. Warschauer proceeds in a direct
line, taking the thoughts of the verse as they come—(1) God, (2) a loving God, (3)
a great Giver, (4) the Gift of the Son, (5) Belief, (6) Eternal Life. Dr. Eadie makes
God’s Love the subject, and begins with the world as the Object of God’s love,
takes next the Gift of God’s love, and ends with the Design of God’s love. Dr.
Maclaren’s divisions are: (1) The great Lake—“God so loved the world”; (2) the
River—“that he gave his only begotten Son”; (3) the Pitcher—“that whosoever
believeth on him”; (4) the Draught—“should have eternal life.” If any criticism
should be made of so effective and attractive a division of the text, it would be
that it misses the prominence due to the world. For it has to be remembered that
the revelation to Nicodemus was twofold—first, that he, a Pharisee, had to be
born again before he could enter the Kingdom of God; and, next, that the way
was open not only to Pharisees, but to sinners, including sinners of the Gentiles,
that is to say, to the whole world. And it is this second part of the great revelation
that St. John is now giving us. Accordingly the next verse proceeds, “For God
sent not the Son into the world to judge the world; but that the world should be
saved through him.”
Let us, then, in order to keep the world-wide offer in our mind throughout,
adopt this method of exposition—
I. God and the World—“God so loved the world.”
II. Christ and the World—“that he gave his only begotten Son.”
III. The World and Christ—“that whosoever believeth on him.”
IV. The World and God—“should not perish but have eternal life.”
I
God and the World
“God so loved the world.”
The introductory “for” shows that this verse presents itself as the reason of a
previous statement. The reference in it is to a remarkable incident in the history
of ancient Israel. They had, in one of their periodical fits of national insanity, so
provoked God that He sent among them “fiery flying serpents,” and many of
them were bitten and died. But to counteract the chastisement, and make its
terror a means of salutary impression, Moses was commanded to frame a brazen
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232. figure of one of the poisonous reptiles, and place it on the summit of a flagstaff,
so that any wounded Hebrew might be able to see it from the extremity of the
camp. And every one, no matter how sorely he felt the poison in his fevered
veins, if he could only turn his languid vision to the sacred emblem, was instantly
healed. It is then asserted that salvation is a process of equal simplicity, facility,
and certainty—“even so must the Son of man be lifted up, that whosoever
believeth on him may have eternal life.” But why are belief and salvation so
connected; and how comes it that any one, every one, confiding in the Son of
man, is rescued and blessed—saved from the death which he has merited, and
elevated to a life which he had forfeited? This pledge of safety and glory to the
believer has its origin in nothing else than the truth of the text: “For God so
loved the world, that he gave his only begotten Son, that whosoever believeth on
him should not perish, but have eternal life.”
i. God
Jesus begins with God; God Himself, God in His totality; not with His
“attributes” or “qualities,” but with Himself in His redeeming activity. God is; is
the first and last; and Jesus who knows Him, and knows Him as no other visitant
of our earth does, starts in His description of redemption not from man, in his
weltering wickedness and glaring rebellions, but from God in His eternally
loving thought of us. It is permissible to take the opposite order, beginning with
the lowest and ascending to the highest; but it is wiser in this, as in all else, to
follow the Master, and look first, not at man, his sinning and its fateful
consequences, but at God and His love of the world, and what it leads to.
Salvation belongs to the Lord. The righteous Lord delights in mercy, and Jesus
knows it and affirms it, as the supreme and all-controlling fact in our
interpretation of God and of His world.
1. There is perhaps no text that speaks so directly to the Christian heart. There is
none perhaps that finds a more immediate or more enthusiastic welcome in our
breast; because we feel that in it we have the answer to all the devious problems
of intellect and the most pressing and urgent needs of our soul. For what after all
is the great problem of all problems that come into the quiet of our own hearts?
What is it that we most want to have assurance about? Surely in our deepest
moments the thought that presses home most upon us is, What kind of a God is it
we have to deal with? Is He a God who cares for us and loves us, or is He a God
who moves so far away from us that we are, as it were, but the dust of the
balance in His sight?
2. What, then, does the word “God” mean to us? There is probably no question
that goes deeper to the root than this. We are not specially helped, certainly not
in our religious life, when we have admitted that there must be a Supreme Power
which has created and sustains the visible world. Granted that is so, such a
Power has little to say to us. We might acknowledge its existence as we
acknowledge the existence of some far-off fixed star, and with just as much or as
little practical result, just as little effect upon our thought and life. Not that God
is, but what God is, is what matters to us; nobody can be vitally interested in
some far-off, great first cause, and we certainly are no better off—worse, if
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233. anything—when we hear or use such empty phrases as the totality of being,
instead of speaking of our Father in heaven.
ii. God’s Love
1. A God who does not care, does not count; if He is not interested in us, how—to
say it boldly—are we to be interested in Him? That is why, in practice,
pantheism is hardly to be distinguished from atheism; you cannot worship a
totality of being—you cannot pray to a nameless Power that is heedless of your
welfare, not concerned in human joy or despair. No, the assurance which man’s
soul craves is that which bursts upon him in this declaration, “God so loved the
world.”
For a loving worm within the clod
Were better far than a loveless God.
He created the world, not in order to escape the boredom of eternity, but from
love; He called souls into being, not for the purpose of conducting an endless
series of aimless experiments, but in order that His love might have objects on
which to bestow itself; He leads them, not through a gnat-like span of existence
to the gloom of annihilation, but to the home of everlasting love. That
conception—and it alone—gives us anything worth calling a religion; and
because Christianity insists upon and emphasizes this conception—God’s love of
the world and for the human soul—it is the absolute religion.
If our endeavours, our struggles, our failures, our hopes, our aspirations, were
nothing to the Eternal, what could the Eternal be to us? Here is a human
document which came into my hands only a couple of days ago. The writer says:
“The conception of God that I now have is not the personal one that I had under
the old belief.… Instead of living under the daily notice of God’s favour or
resentment, I find that … we are but unnoticed units in all the vast millions of
the universe. The result is that I am questioning the value of life.” Can you
wonder? I do not wonder at all! But if we feel that His eye is upon us, that our
little lives mean something to His heart, that we matter to Him, and that His
intention is for our good, then that very fact lifts our lives out of insignificance,
makes the conflict worth waging, and enables the toiler, the sufferer, the witness
for truth and right to say in the midst of seeming defeat and desolation, “And yet
I am not alone, because the Father is with me.” God loves the world: all faith
which stops short of that lacks the element which makes it faith indeed.1 [Note:
J. Warschauer.]
2. “God loves.” Where, outside of Christianity, does anybody dare to say that as
a certainty? Men have hoped it; men have feared that it could not be; men have
dimly dreamed and strongly doubted; men have had gods cruel, gods lustful,
gods capricious, gods good-natured, gods indifferent or apathetic, but a loving
God is the discovery of Christianity. Neither the gross deities of heathenism, nor
the shadowy god of theism, nor the unknown somewhat which (perhaps) “makes
for righteousness” of our modern agnostics, presents anything like this—“God
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234. loves.”
It seems to us a simple and purely elementary truth that God is holy love, but
how could we have known anything about it without Christ and the revelation
made by Him? Nature and history show us clearly the wise and mighty God, but
where do they show Him as holy and loving?2 [Note: R. Rothe, Still Hours, 107.]
God is here set forth as a lover; loving men, all men, every man. “God so loved
the world.” Let us then at once make an addition to the first avowal of the
Apostles’ Creed, and say:—“I believe in God the Father Almighty, maker of
heaven and earth, and lover of the whole world.” We sing, “Jesus, lover of my
soul.” We have equal right and warrant to sing, “God the Father Almighty, lover
of my soul.”1 [Note: H. Johnson, From Love to Praise, 10.]
iii. The World
This designation of the object upon which the Divine love rested and rests
eternally is to be interpreted according to the usage of this Gospel, and that
usage distinctly gives to the expression “the world” not only the meaning of the
total of humanity, but also the further meaning of humanity separated by its own
evil from God. And so we get, not only the statement of the universality of the
love of God, but also this great truth, that no sin or unworthiness, no
unfaithfulness or rebellion, nothing which degrades humanity even to its lowest
depths, and seems all but to extinguish the spark within it that is capable of
being fanned into a flame, has the least power to deflect, turn back, or alter the
love of God. That love falls upon “the world,” the mass of men who have
wrenched themselves away from Him, but cannot wrench Him away from
themselves. They never can prevent His love from pouring itself over them; even
as the bright waters of the ocean will break over some grim rock, black in the
sunshine. Thus the outcasts, criminals, barbarians, degraded people that the
world consents to regard as irrevocably bad and hopeless are all grasped in His
love.
The first meaning of the Greek word for world (kosmos) is “order.” And as all
order is more or less beautiful, the second meaning of the term is “ornament.”
The word is found with this meaning in 1Pe_3:3,—“Whose adorning let it not be
that outward adorning of plaiting the hair, and of wearing of gold, or of putting
on of apparel; but let it be the hidden man of the heart, in that which is not
corruptible, even the ornament of a meek and quiet spirit, which is in the sight of
God of great price.” After the word had for ages been employed by the Greeks in
these acceptations, it occurred to one of the greatest thinkers that ever lived that
there was no order so wonderful as the order of the universe, no ornament so
ornamental, so real, as the great world. Hence he employed the word which
signified “order” and “ornament” to designate the “world.” The Holy Spirit,
who guided the holy men who wrote the New Testament, approving of his idea,
adopted the Greek term in its Pythagorean sense. And thus it is that we read
such expressions as the following:—“The invisible things of God from the
creation of the (orderly and beautiful) world, are clearly seen, being understood
by the things that are made.” “Glorify thou me with thine own self, with the
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235. glory which I had with thee before the world was.” “What shall it profit a man, if
he shall gain the whole world, and lose his own soul?”
To the eye of most of the ancients, however, the sun and the stars, instead of
being orbs greater and more glorious than our earth, were only luminaries or
lamps to light us by day and by night. The earth was to them almost all the
universe. And it was the earth especially which they called the world. This
import of the term became stereotyped; and thus we read in the Bible: “Go ye
into all the world, and preach the gospel to every creature.”
But this world—the earth—is the temporary home of a vast multitude of
thinking beings, every one of whom seems to be more wonderful and glorious
than the vast earth on which he moves and has his being. These thinking beings
use the earth; the earth does not use them. They think of the earth; the earth
does not think of them. They feel too,—they feel the earth; the earth does not feel
them. They live; the earth does not live. They are the lords of the earth, and
subdue it and have dominion over it. They are men; and as they rise into the
consciousness of what they are, they gradually reach the idea—“We are the
world; the earth is beneath our feet.” The men of the earth are a world upon a
world. They are a thinking, feeling, will-endowed, moral world. They are “the
world.” Hence it is that we read of “all the world being guilty before God.” God
shall “judge the world.” And in this Gospel according to Jesus, our Saviour is
His own herald, and says that “God so loved the world, that he gave his only
begotten Son, that whosoever believeth on him should not perish, but have
eternal life.” The “world,” then, which is loved by God, is the world of men.
It is, we may add, the world of all men. The word “world,” when not expressly
limited in its scope by the mention of the parties to whom it refers, or when not
obviously limited by the nature of the case, must be understood in its simple,
unrestricted, universal acceptation. It is not expressly limited here by the
mention of any mere section of the race. The expression is not “the fashionable
world,” “the scientific world,” “the religious world,” “the commercial world,”
“the literary world,” “the busy world.” Neither is there anything in the nature of
the case referred to,—there is nothing in the nature of God’s love,—that should
lead us to suppose that it is confined either to the religious, or to the fashionable,
or the scientific, or the commercial, or the busy, or the literary. It must be the
whole world—the world of all men—that is referred to.
It is true that the word “world” is sometimes hyperbolically used with a limited
reference. Even the expression, “the whole world,” is sometimes thus used. We
read that “the whole world lieth in wickedness”; although in that very passage
we also read that they who believe in Christ are not lying in wickedness, but are
“of God.” Jesus said to His disciples, “If ye were of the world, the world would
love his own; but because ye are not of the world, but I have chosen you out of
the world, therefore the world hateth you.” Here the word “world” obviously
means somewhat less than all men. It means “the worldly.” It means those who
are characterized by the spirit which actuated men in general all over the world.
But in the text it is not used with limitation. It is the world of all men, without
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236. distinction or exception, that is meant. It is the same world which is called “the
whole world” in that other precious little gospel which runs thus:—“If any man
sin, we have an advocate with the Father, Jesus Christ the righteous: and he is
the propitiation for our sins; and not for ours only, but also for the sins of the
whole world.” The true extent of the import of the word may be seen in those
other passages which assure us that there “is one mediator between God and
men, the man Christ Jesus; who gave himself a ransom for all,” and who tasted
death for every Man_1:1 [Note: J. Morison, Holiness and Happiness, 14.]
1. But what about election? There is nothing in this text about it. God so loved
the world—not a portion of the world—not the elect. The elect are only a part of
the world and chosen out of it. But this love of God is world-wide, for everybody,
without a hint of election in it. It sweeps away out beyond election, and has no
boundaries, no limitations, no reservations.
I believe in election. It is one of the great basal truths of Scripture, and a most
blessed doctrine, charged with infinite stay and comfort for God’s believing
children. It puts the Father’s everlasting arms about every child of His, and
makes it certain he will never perish. But while it clearly and definitely includes
somebody, it just as clearly and positively excludes nobody. It makes heaven sure
for the chosen, but it keeps no one out of heaven. It is no chain gang bound about
the necks of men, dragging some to salvation and some to perdition.1 [Note: H.
Johnson, From Love to Praise, 17.]
2. This is the vital doctrine of election, the election of some for the benediction of
the whole. “I pray for these, that the world may believe.” The elect are called not
to a sphere of exclusion, but to a function of transmission. They are elected not to
privilege, but to service; not to the secret hoarding of blessing, but to its
widespread distribution. The elect are not circles, but centres, heat centres for
radiating gracious influence to remote circumferences, that under its warming
and softening ministry “the world may believe” in the Son of God. That is the
way of the Master. He will work upon the frozen streams and rivers of the world
by raising the general temperature. He seeks to increase the fervour of those who
are His own, and, through the pure and intense flame of their zeal, to create an
atmosphere in which the hard frozen indifference of the world shall be melted
into wonder, into tender inquisition, that on the cold altar of the heart may be
kindled the fire of spiritual devotion. “I pray not for the world, but for these …
that the world may believe.” Through the disciple He seeks the vagrant; through
the believer He seeks the unbeliever; through the Church He seeks the world;
through the ministry of Christian men and women the world is to be won for
Christ.
iv. God’s Love of the World
God loves the world, the world of men, Gentile as well as Jew, Cornelius not less
than Nicodemus, Scythian as well as Syrian, bond not less than free. God in His
totality loves man in his totality, loves his welfare, which is purity and peace,
faith and love, self-poise and perseverance, devotion to high ideals, and enduring
joy. “There is no difference.” The Divine love is infinite as the Divine nature. It
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237. has no exclusions. Sin divides, degrades, excludes, but God is at war with sin. He
loves the world. This is the glorious fact that sends its clear, pulsing light through
all our human life. Oh, the joy, the unutterable joy of it! God loves the prodigal
who in his wayward folly has lost the track to the Father’s house, the rebel who
has defied His misjudged authority, the ingrate who has despised His goodness;
and yet His love is such that it conquers their sin and ends their sinning, and
brings them back to the Father’s home penitent, obedient, and grateful.
1. How can it be that God loves such a world? A partial explanation lies in the
fact that it is God’s nature to love, that while others are by nature hard and
unpitying, and even vengeful, God by nature is tender, sympathetic, and
merciful. Yet it is the most tremendous statement that has ever confronted the
human mind, the statement of God’s gracious love for the world. It is the most
difficult statement for the belief of man to grasp.
2. There are those who are eminently disgusted with God’s world, who claim that
we cannot have high moral perceptions and know humanity without feeling that
humanity is despicable. There are those who would sweep the whole multitude of
mankind into the sea and drown them; they have no patience with them and they
have no hope for them. When, then, the theory is propounded that though God
did indeed create this world and start humanity, He later cast off all thought of
the world, having no further concern for humanity, the theory appeals to such
persons, and they say that through such a theory they can understand the
meaning of human life.
(1) But any such theory is apart from the supreme fact of revelation. That
supreme fact teaches that, the very nature of God being love, His love insistently
and persistently goes out to every one of His creatures. If it be asked how can it
be possible that a holy God in His omniscience can thus love those who are
wrong, incomplete, and unattractive, the answer is that in that omniscience lies
largely our explanation of His love. The Eastern shepherd, because he knows
each individual sheep of his flock, knows the needs of each individual sheep. Did
not Longfellow say that it makes no difference who the man is, provided we
know him, know his temptations and trials, we are sure to love him? Is it not also
said that no man can hate another if he understands all his failures and
distresses? The prejudice of man towards his fellow is based on man’s ignorance
of his fellow. Nothing in all this earth so awakens interest in the individual as
acquaintance with the individual. The person who is actually hideous as a perfect
stranger, as an acquaintance is found to have a past history and a present
experience that appeal to pity and even to love. A. C. Benson, in Seen from a
College Window, says: “If the dullest person in the world would only put down
sincerely what he or she thought about his or her life, about work and love,
religion and emotion, it would be a fascinating document.”
(2) Beyond God’s omniscience lies His realization of the possible development of
each one of all His world. He never is ashamed of humanity and He never allows
that He has made a mistake in creating humanity. He believes that deep down in
every human heart there are possibilities of development into beauty and even
into power. Throughout history He has been laying His hand upon all sorts of
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238. people in sheepfolds or on farms, in obscure villages, in streets of both small and
great cities, and He has summoned them to great riches of character, and to
great usefulness of service. Where others look in hopelessness, He looks in
profound expectation. To Him humanity has expressed itself in the spirit and
conduct of Jesus Christ, and He anticipates that man after man from all sections
and tribes of the earth will measure up to the likeness of Christ; and He rejoices
with abundant joy when the Magdalenes are restored, the lepers are healed, the
dumb sing, the blind see, and the dead live again. God is always anticipating
glorious transformations of character.
3. Do we realize that, when we say “God loves the world,” that really means, as
far as each of us is concerned, God loves me? And just as the whole beams of the
sun come pouring down into every eye of the crowd that is looking up to it, so the
whole love of God pours down, not upon a multitude, an abstraction, a
community, but upon every single soul that makes up that community. He loves
us all because He loves each of us. We shall never get all the good of that thought
until we translate it, and lay it upon our hearts. It is all very well to say, “Ah yes!
God is love,” and it is all very well to say He loves “the world.” But what is a
great deal better is to say, as St. Paul said, “Who loved me and gave himself for
me.”
When we speak of loving a number of individuals—the broader the stream, the
shallower it is, is it not? The most intense patriot in England does not love her
one ten-thousandth part as well as he loves his own little girl. When we think or
feel anything about a great multitude of people, it is like looking at a forest. We
do not see the trees, we see the whole wood. But that is not how God loves the
world. Suppose I said that I loved the people in India, I should not mean by that
that I had any feeling about any individual soul of all those dusky millions, but
only that I massed them all together, or made what people call a generalization of
them. But that is not the way in which God loves. He loves all because He loves
each. And when we say, “God so loved the world,” we have to break up the mass
into its atoms, and to think of each atom as being an object of His love. We all
stand out in God’s love just as we should do to one another’s eyes if we were on
the top of a mountain-ridge with a clear sunset sky behind us. Each little black
dot of the long procession would be separately visible. And we all stand out like
that, every man of us isolated, and getting as much of the love of God as if there
were not another creature in the whole universe but God and ourselves.1 [Note:
A. Maclaren.]
After this he seems to have again paid a flying visit to Bathgate, the residence of
his brother-in-law; for to this year belongs a beautiful anecdote told of him in
that place. A young man belonging to the Church there was very ill, “dying of
consumption.” Mr. Martin had promised to take his distinguished relative to see
this youth, and Irving’s time was so limited, that the visit had to be paid about
six in the morning, before he started on his further journey. When the two
clergymen entered the sick chamber, Irving went up to the bedside, and looking
in the face of the patient said softly, but earnestly, “George M——, God loves
you; be assured of this—God loves you.” When the hurried visit was over, the
young man’s sister, coming in, found her patient in a tearful ecstasy not to be
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239. described. “What do you think? Mr. Irving says God loves me,” cried the dying
lad, overwhelmed with the confused pathetic joy of that great discovery. The
sudden message had brought sunshine and light into the chamber of death.2
[Note: Mrs. Oliphant, The Life of Edward Irving, ii. 87.]
4. “God so loved the world.” The pearl of this wonderful statement is the
measure it supplies of that eternal love which redeems sinful man. “God so loved
the world, that he gave his only begotten Son.” It is the earthly way of describing
the sacrifice God makes of God, of His true and real self for man. Language
could not more clearly or strongly declare the fact that God gives Himself, His
essential self, to the temptation and toil, the suffering and anguish, of our limited
and burdened life, that He may carry out His world-loving purpose.
The marvel of God’s love for mankind grows as we learn the degree of that love.
It is the degree of it that is apocalyptic. The Old Testament had attempted to
disclose the graciousness of God, telling men that like as a father pities, so God
pities. Exterior nature too had tried to make known God’s healing and
comforting power; abundant harvests telling of His affection, zephyrs breathing
His soothing kindness, health-giving air and the recuperative tendencies within
every normal body indicating that love is over mankind. But the degree of that
love was never known to any man, however scholarly, until it was revealed when
God out of desire to secure to man the highest possible good actually gave His
Son for Man_1:1 [Note: J. G. K. McClure, Supreme Things, 19.]
Winds weary with the old sea tune
Slide inland with some cloud, and soon
From woods that whisper summer noon
Weigh their wight wings with odour boon.
So I, long salted in our ocean drear
Of disbelief that Essence can be won
By any form of thought invented here,
Felt such a gush of joy about
My heart-roots, as if in and out
’Twas life-blood billowed; and as stout
As once we sent the battle-shout
Pitching clear notes against barbaric din,—
Oh, brother, my soul’s voice against the rout
239

240. Of unbeliefs a man doth muse within,
Arising and protesting wild,
Spake, speaking out untruth defiled;
Spake, speaking in the truth exiled;
Spake, Little head and weary child,
Come home, God loves, God loves through sin and shame,—
Come home, God loves His world.2 [Note: Richard Watson Dixon.]
II
Christ and the World
“He gave his only begotten Son.”
The evidence of the love of God is the advent of God into the sinful and suffering
life of man, bearing sin vicariously as His way of eradicating it from the heart
and will of the sinner. “God,” as St. Paul says, “was in Christ, reconciling the
world unto himself.” “It is a faithful saying, and worthy of all acceptation, that
Christ Jesus”—“the effulgence of the Father’s glory and the very image of his
person,” uniquely and inexpressibly related to Him as “the only begotten Son”—
He, and not a stranger, nor a seraph; He, and not one of the ordinary sons of
men—“came into the world to save sinners”; to enter into contest with the awful
power of sin; to make an end of it, and to bring in an everlasting righteousness.
Here, then, in the life of Jesus are the only unerring measures of the love of God.
He spared not Himself from the suffering and agony and sacrifice necessary to
save them, but in love of them bore it for them, to rescue them from the stupor
and death of sin, and lift them to a share in His life. He who sees Jesus in
Bethlehem as a babe, in Galilee as a working healer and wise teacher, in
Gethsemane and on Calvary as the Just One dying for the unjust, sees the
Father, and knows and understands a little of the way in which He mediates the
redemption of a lost world.
1. Let us seek, first of all, to get rid of misconceptions in this vital matter.
(1) One of the most prevalent notions of God is this: that God is a hard,
inexorable Being, who has been made mild and forgiving only by the death of
Jesus Christ. This great Gospel text teaches just the contrary. It represents God
as in love with men already before Christ came—with all men—with every man.
“God so loved the world.” And this is not any elect or select portion of the world,
but the whole world of human beings that ever have lived, that live now or that
ever will live on the face of the earth: not the world of the elect, but the world of
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241. sinners.
How can you appease love? How can a loving God propitiate Himself? Read this
text with this thought of a propitiation of God injected into it, and see how it
sounds. “God so loved the world that he gave his beloved Son to abate his own
wrath and to placate himself!” Or, “God so loved the world that he gave his only
begotten Son that he might stop hating it.” This is simply suicide by self-
contradiction! What folly to talk of bribing to mercy One who is bent by every
instinct and prompting of His heart to the exhibition of mercy! Will you bribe a
mother to love her child?1 [Note: H. Johnson, From Love to Praise, 5.]
(2) But there is another false notion of God quite as prevalent in our day as the
one just named, and probably quite as mischievous. It arises from the swing of
the human heart to the opposite extreme of thought. God is conceived of as a
Being whose love is so vast and sweeping as to make punishment at last
impossible. Instead of being thought of now as a stern judge who will by no
means clear the guilty, He is thought of as a Father too loving to punish, and so
full of mercy that it will not be in His heart to deal with men according to any
rigid standard of justice. But this notion is as false and unscriptural as the other,
and to this notion as well as to the other the great Gospel text we have before us
stands opposed. In the bosom of this heavenly message we not only find the beat
of an infinite heart, but the imperial majesty of a holy will.
There is no more warrant for the dear God of sentimentalism than for the hard
malignant God of railing unbelief, and there is no warrant whatever for either.
Let us carefully read the text again. “God so loved the world, that he gave his
only begotten Son, that whosoever believeth on him should not perish.”
Whosoever believes. But suppose men do not believe and will not believe. Do you
not see the inevitable, irresistible next step? If men still will not believe, then they
still will perish. God’s love does not save everybody, although it goes out to
everybody. Some men will not take its great gift. And if the sacrifice is rejected,
how can it help the sinner it is made for?
God is all Love, and nothing but Love and Goodness can come from Him. He is
as far from Anger in Himself, as from Pain and Darkness. But when the fallen
Soul of Man had awakened in itself a wrathful, self-tormenting Fire, which could
never be put out by itself, which could never be relieved by the natural Power of
any Creature whatsoever, then the Son of God, by a Love greater than that
which created the World, became Man, and gave His own Blood and Life into
the fallen Soul, that it might, through His Life in it, be raised, quickened, and
born again into its first state of inward Peace and Delight, Glory and Perfection,
never to be lost any more.1 [Note: William Law.]
2. “God so loved the world that he gave.” This is always and everywhere the sign
and token of love, this generous need to give itself forth. Love is prodigal—a
reaching out, an overflowing beyond the borders and boundaries of self; an
imperious desire to make some sacrifice, to do something for the sake of the
beloved. Wherever you meet this passion of affection, you will meet that same
splendid impetus of self-giving. The one great passion of a poet like W. E. Henley
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242. is a love of his country—not always wise but always genuine—and it bursts forth
into those exultant lines—
What have I done for you,
England, my England?
What is there I would not do,
England, my own?
The story is told by Luther that when his translation of the Bible was being
printed in Germany, pieces of the printer’s work were allowed to fall carelessly
upon the floor of his shop. One day the printer’s little daughter coming in picked
up a piece of paper on which she found just the words, “God so loved the world
that he gave”—the rest of the sentence not having yet been printed. It was a
veritable revelation to her, for up to that time she had always been told that the
Almighty was to be dreaded, and could be approached only through penance.
The new light thrown upon God’s nature by the scrap that had fallen into her
hands seemed to flood her whole being with its radiance, so that her mother
asked her the reason of her joyfulness. Putting her hand in her pocket, Luther
tells us, the girl handed, out the little crumpled piece of paper with the
unfinished sentence. Her mother read it, and was perplexed: “He gave—what
was it He gave?” For a moment the child was puzzled, but only for a moment;
then, with a quick intuition, “I don’t know; but if He loved us well enough to
give us anything, we need not be afraid of Him.” Truly there are things hidden
from the wise and prudent that are revealed to babes. How impossible is
Spinoza’s demand that although God is not so much as interested in us, we ought
to feel towards Him an overmastering love of the mind! And how absolutely true,
on the other hand, is the insight which declares, “We love him because he first
loved us!”1 [Note: J. Warschauer]
In the next verse, where the same subject is dealt with, a different expression is
employed. There we read, “God sent his Son.” But here, where the matter in
hand is the love of God, sent is far too cold a word, and gave is used as congruous
with loved. It must needs be that the Divine love manifest itself even as the
human does by an infinite delight in bestowing. The very property and life of
love, as we know it even in its tainted and semi-selfish forms as it prevails
amongst us, is to give, and the life of the Divine love is the same. He loves, and
therefore He gives. His love is a longing to bestow Himself, and the proof and
sign that He loves is that “He gave his only begotten Son.”2 [Note: A. Maclaren.]
3. “He gave his only begotten Son.” We cannot reach the bottom of this saying.
The shallow sounding lines of men that are cast into that deep water do not touch
the bottom, though some imagine that they do. What does it mean?—“His only
begotten Son.” There are some that would seek to minimize the force of that
wonderful designation “only begotten.” They tell us that it does not always
signify soleness, or even uniqueness; and they point us to the fact that Isaac is
called Abraham’s only begotten son although Ishmael was equally his child. But
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243. such an argument is not good enough even to be called sophistical. It has no
point and no relevancy. “Only begotten” must of necessity mean both uniqueness
and soleness. Isaac was Abraham’s only begotten son from the standpoint from
which the term was applied. He was so with reference to the promise and the
seed of Abraham. He was the promised only begotten son of the sacred line, and
that of course is the meaning which no sophistry, no amount of quibbling, can
ever get rid of. As applied to Christ it means a relation to God, which is not, and
can not, be shared by any other man or by any other creature in the whole
universe of God.
The true test, as it seems to me, between a view of Christ’s nature which can be
regarded as a legitimate development of historical Christianity and one which
can only be looked upon as a new and different creed, is this, “Does it admit the
Divine Sonship of Christ in some unique, some solitary sense, or does it make
Christ merely one of many sons of God?”1 [Note: H. Rashdall, Doctrine and
Development, 79.]
It is hardly denied that Browning’s whole being was penetrated with this idea of
Christ as the supreme revealer, the one paramount representative of God to
man. And yet we have been told by his biographer that, though he uses the
language of Christian Theology, his declarations cannot of course be understood
in the sense of orthodox Christianity. Why “of course”? If we tried to get to the
bottom of the old phrases in which orthodox Christianity has become
stereotyped, we should find perhaps sometimes that the burning words of a
nineteenth-century poet are after all only the present-day equivalent of the
thoughts and words of a St. John in the first century, and of an Athanasius in the
fourth. If there be any truth in the way in which I have attempted to explain this
tremendous phrase, “the only begotten Son of God,” the thought which they
contain is one of which Robert Browning’s poetry is simply full.2 [Note: Ibid.
81.]
Why have we only one Christ? We have had many philosophers, and neither to
Socrates, nor Plato, nor Aristotle among the ancients; neither to Bacon, nor
Descartes, nor Spinoza, nor Kant, nor Schelling, nor Hegel among the moderns,
could the palm of solitary, indisputable superiority be given. We have had many
poets, and neither to Homer, nor Dante, nor Shakespeare, nor Milton, nor
Goethe could the praise of unique and unapproachable excellence be awarded.
We have had many soldiers, and neither to Alexander, nor Hannibal, nor Cæsar,
nor Charlemagne, nor to any of the mediaeval and modern commanders could
absolutely unequalled military genius be attributed. And so in every other
department of human thought and action. No man is entirely unique. Every man
has many compeers; Christ, and Christ alone, and that in the highest
department, the religious, is unique, solitary, incomparable; and our question is,
Why? Why has the Creator of men created only one Christ, while He has created
myriads of all other kinds of men? That Creator is infinitely benevolent; He
loves His creatures, He seeks their highest well-being. That well-being Christ has
promoted not only more than any other man, but more than all other men that
have ever lived. If one Christ has been so mighty for good, what would a
multitude have accomplished? Yet God has given to our poor humanity only one,
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244. and if we persist in asking, Why? can we find a fitter answer than the answer
that stands written in the history of the Word made flesh? God in giving one
gave His all: “God so loved the world, that he gave his only begotten Son, that
whosoever believeth on him should not perish, but have eternal life.”1 [Note: A.
M. Fairbairn, The City of God, 251.]
This has always been the Christian religion. There has never been any other
Christian religion except this—never. St. Paul believed this. This was his
religion. “God sent forth his Son made of a woman, made under the law.” “God
sent forth his Son.” How can you reconcile that with Jesus Christ being only a
very good man? “Declared to be the Son of God with power.” Does that sound
like a very good man? “Through whom are all things.” Is that the sort of thing
you would say about a man? “Who, though he was rich, yet for our sakes became
poor.” When was He ever rich as man? Never. From those four undisputed
Epistles of St. Paul—the two to the Corinthians, Romans, and Galatians—it can
be proved to demonstration that St. Paul believed that the Incarnation was the
centre of the Christian religion. Take St. Peter and read what he says about “the
Shepherd and Bishop of your souls,” to see what he believed. Take St. John. This
is St. John: “God so loved the world, that he gave his only begotten Son.” Take
the old Christian liturgies—take a hymn like the Gloria in Excelsis, which has
come down to us from the beginning, and you find the same thing: “Thou art the
Everlasting Son.” Take the Nicene Creed, which the early Church fought about
with those who did not believe, and its final shape states that the Son was of the
very substance with the Father, the same, identically the same substance with the
Father.2 [Note: Bishop Winnington Ingram, The Love of the Trinity, 117.]
One of the most notable events of my freshman’s term was the death of the Rev.
Charles Simeon. He was persuaded, though much advanced in years and
diffident concerning his own physical strength, to accept the office of Select
Preacher for the month of November. He had prepared his four sermons; but
when November came, he was lying on a sick-bed; and when St. Mary’s bell
tolled for him, it announced, not his sermons, but his death. I heard those four
sermons delivered by Mr. Simeon’s successor in his own pulpit. So far as I can
remember, the first three were introductory to the fourth, and the fourth
gathered up the whole course and showed how type and shadow and prophecy
and all the preparatory portion of God’s dispensation found their fulfilment and
explanation in the coming of the Lord Jesus Christ. Whether my recollection of
those particular sermons be correct or not, certain it is that the supreme position
of Christ, as the Alpha and Omega of the revelation of God, as “the way, the
truth, and the life,” as the true link between earth and heaven, as the one
sufficient sacrifice for sin, “the Lamb of God which taketh away the sin of the
world,” as the one foundation of human hope laid by the love of God Himself—
certain it is, I say, that this supreme position of Christ was the point to which all
Mr. Simeon’s teaching turned, the basis upon which his ministry was built. What
was the difference between that teaching and the teaching which it strove to
supersede? It professed no new discovery, it did not consciously embody any
doctrine which was not already embodied in the Book of Common Prayer. The
difference would seem to be expressible by the phrase, the preaching of a living
Christ. The teaching purported to reproduce the words of the text, “God so loved
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245. the world, that he gave his only begotten Son,” and to reassert the words of St.
Paul, “we preach Christ crucified, unto the Jews a stumbling-block, and unto the
Greeks foolishness; but unto them which are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God.”
A criticism of a similar kind may be made upon the teaching of a still more
remarkable man, to some extent contemporary with Mr. Simeon; I mean John
Wesley. What was the secret of the marvellous power of John Wesley’s
preaching? It owed much, I have no doubt, to his great natural endowments;
much to his zeal and the strength of his convictions; but I believe that the
ultimate analysis of the subject would show that, fundamentally, the secret of his
power was his own clear hold upon, and his living exposition of, the doctrine of
the Incarnation of the Son of God. I say the living exposition because this is just
what is necessary to infuse life into the souls of others. Vivum ex vivo, say the
physiologists: vivum ex vivo, ought to echo the theologians; and a man who has a
living apprehension of the love of God, as manifested to mankind in the mission
of Him who is called “the only begotten Son,” possesses in that apprehension a
spiritual power, which it is more easy to regard with wonder than to measure or
to restrain. The preaching of John Wesley can scarcely be reproduced; but the
hymns composed by him and by his brother, who in this respect was even more
remarkable than himself, will go far towards substantiating what I have now
been saying.
Nor is it to be believed that the great movement of the Church of England which
has taken place in the last half-century would have been the real and living thing
which it has proved to be, if it had not rested upon Christ as the Incarnate Son of
God. A superficial criticism may identify this movement with questions of forms,
of vestments, of architecture, of chanting the Church’s offices; or, perhaps, with
higher questions, such as the power of the Priesthood, the grace of the
Sacraments, and other doctrines or practices, which, more or less, divide
opinion. And, doubtless, it is true that as the movement described as the
Evangelical was a reaction from the preceding condition of the Church, and
contained a reassertion of doctrines which had been allowed to fall too much into
abeyance, so the next great movement gained strength from the fact that in the
fervour of the evangelical effort the symmetry of Catholic teaching had been to
some extent lost sight of and injured. But allowing for all this, it may still be
maintained that the real foundation of what is sometimes called the Catholic
movement, equally with the Evangelical, was Christ, the Incarnate Son of God.
Who can doubt this who has studied and loved Keble’s “Christian Year”?
Foolish things may have been said, foolish things may have been done; but these
foolish things have not helped the movement; they have tended to mar and
hinder it. The wisest and best teachers, whether they be called High Church or
Low Church, Catholic or Evangelical, so far as their teaching is wise, earnest,
and true, can adopt the words of him who hated divisions, and simply styled
himself “the servant of the Lord Jesus Christ,” when he wrote to one of the
Churches, “I determined not to know anything among you, save Jesus Christ,
and him crucified.”
The same thing may be said if we go back to the greatest movement of all which
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246. can be found in our English Church history, namely, the Reformation of the
sixteenth century. A variety of causes, as we all know, conspired at that time to
bring about a great religious change; a variety of smaller causes conspired to
determine the precise form which the change should assume in this country:
general dissatisfaction with the then condition of things, long-standing jealousy
of the Pope of Rome, the increase of learning, the translation of the Scriptures,
the growth of the seed which John Wyclif had sown, combined with political and
local causes to overthrow the Church as it then was. The traces of destruction
are clear enough; but what were the forces of conservation and growth? Surely
these were to be found in the fact that the wisest and best amongst the Reformers
held fast to the doctrine of Jesus Christ as the Son of God. Truly the Church
needed a strong foundation in those terrible days; the storms raged and the
winds beat upon the house; and it fell not, because it was founded upon a rock,
and “that rock was Christ.” In this supreme crisis of the Church’s history she
needed no new doctrine, no new faith, no new machinery, but only a clearing
away of all that tended to obscure the visage of her Lord and towards
substituting the legends and inventions of man for the faith once delivered to the
saints.
And if I wished for another illustration of the point which I am now pressing, I
would seek it in a very different quarter, namely, in that wonderful book known
by the title De Imitatione Christi. The title, as we know, is taken from one
particular portion of the volume; but did you ever observe what an absolute
misnomer it is as applied to the whole? To speak of imitating another implies
that imitation is possible; a child imitates its father or its mother, or a man sees
his neighbour do a charitable act and he follows his example, or the pupil
imitates his tutor, hoping to become like him; and so when you read the history
of Christ being kind and gentle, holy and devout and good; when you read of His
being constant in prayer, or of His indignation against hypocrisy, and His
compassion for the ignorant and fallen, or when you are told that when He was
reviled He reviled not again, when He suffered He threatened not, and so forth
throughout the whole human side of His history, you feel not only that you can
try at least to follow His example, but that you ought and would like to do it; and
if this were all, still more if Jesus Christ were such as Renan and others would
represent Him to have been, you feel that there is at least nothing impossible in
an imitation of Christ; but the Christ of Thomas à Kempis is very different from
our modern pictures of Jesus of Nazareth; it is not only Christ the man, to be
followed as an example, as all good men should be, but Christ the Son of God,
who in the plenitude of His love and condescension holds converse with the
human soul. And because this is so, the title of the book may be called a
misnomer; but also because this is so, therefore the book has its marvellous and
unequalled power of influence and magical fascination; it is the record of the
possible communion of the soul with God through Christ, which is unspeakably
precious, just because Christ is infinitely higher than humanity, and is worthy of
worship, but incapable of imitation.1 [Note: Bishop Harvey Goodwin, in The
Cambridge Review, Nov. 24, 1886.]
4. Must we not say more and go further than this? Must we not say that in giving
us Jesus Christ, God gave us Himself, just so far as we could receive this
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247. culminating gift? Is it not the fact that in Him we have the Way to God, the
Truth about God, and the Life of God lived out among men? Is it not He who has
made God real for us, by interpreting Godhead in terms of Fatherhood, so that
henceforth we know God and have seen Him? He brings men to God as Teacher
and Leader; but, even more wonderful, He brings God to men by visibly
manifesting the Divine within Himself. In the face of so great a proof we can no
longer doubt the love which prompted it. Men had thought of the Eternal as of
some mighty Potentate, irresponsible in power, jealous of His own dignity,
exacting obedience and praise and sacrifices; but in Christ they saw God willing
to seek and to save, ready even, incredible though it might seem, to suffer and
agonize for their sakes, loving men even in their disobedience and wilfulness, and
giving Himself for them. “God so loved the world that he gave” Himself to us in
His own dear Son.
Men readily concede that God gave us Jesus, but they do not seem to see with
equal clearness that God gave Himself in Jesus, and that He still continues to
give Himself in everything worthy of Jesus that is making the world better,
nobler, kinder. I remember reading during the South African war that the
greatest deaths were those of the mothers who died in their sons, the greatest
gifts were those of the mothers who gave their sons, the keenest anguish was that
of the mothers who suffered in their sons for the sake of England. Here is a
figure of the word of God for the world.1 [Note: R. J. Campbell.]
SIMEON, "THE LOVE OF GOD IN GIVING HIS SON FOR MAN
John 3:16. For God so loved the world, that he gave his only-begotten Son, that
whosoever believeth in him should not perish, but have everlasting life.
THE doctrine of our reconciliation with God through the death of his Son, is
calculated to impress our minds with a deep sense of the love of Christ in
undertaking for us; but, if not cautiously stated, it may give us very erroneous
conceptions respecting the Father. If, for instance, we imagine that the Father
needed the mediation of his Son to render him propitious, then we must ascribe
all the glory of our salvation to the Son, and consider the Father merely as
acquiescing in the Son’s wishes, and shewing mercy to us for his sake. But the
whole plan of our salvation originated with the Father: the very gift of a Saviour
was the fruit of the Father’s love; and therefore, in contemplating the wonders of
Redemption, we must trace them to their proper source, the love of God the
Father.
To this view of things we are led by the text; in elucidating which, we shall not
form any particular arrangement, but simply take the several expressions
contained in it, and use them as so many mirrors to reflect light upon one central
point, the love of God the Father in sending his only-begotten Son to die for us.
Consider then, first, the Giver—
[If man confer a benefit upon his fellow-creature, we are not surprised; because
there is no man so elevated, but he may need the assistance of his inferiors; nor is
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248. there any man so depressed, but he may, at some period or other, have it in his
power to requite a kindness. But “God” is totally independent of us; “our
goodness extendeth not to him [Note: Psalms 16:2.];” “it is no profit to him that
we are righteous [Note: Job 22:2-3.]:” he would have been equally happy and
glorious, though no creature had ever been formed; and he would remain so, if
every creature in the universe were annihilated. How wonderful, then, was it,
that he should condescend to look on us; yea, that he should take such an interest
in our affairs, as to supply, at a most incalculable price, our pressing necessities!
Even in this first view of his love we are lost with wonder.]
But our admiration will be greatly increased, if we reflect upon the gift—
[It was his Son, “his only-begotten Son,” whom he vouchsafed to give. It was not
a creature; no, not the first of all created beings, but his co-equal, co-eternal Son
[Note: Micah 5:2.]; who from eternity had been in his bosom [Note: John 1:13.],
and “daily his delight [Note: Proverbs 8:22-30.].” A less gift than that would not
have sufficed for our relief: and a greater, God himself was not able to bestow. In
comparison of this, ten thousand angels would have been as nothing; yea, all the
hosts of heaven would not have been more than a grain of sand is in comparison
of the universe. Yet God, seeing our wants, “sent his own Son to be a propitiation
for our sins [Note: 1 John 4:9-10.].” What manner of love was this! How
“incomprehensible are its breadth and length, and depth and height [Note: 1
John 4:9-10. with Ephesians 3:18-19.]!”]
Additional lustre will be reflected on this mystery, if we consider the manner in
which he bestowed this gift—
[He waited not to be solicited: indeed no creature could have asked for such a
favour: the thought could not have entered into the mind of any created
intelligence; nor, if it had occurred, could he have presumed to utter it. But God
needed no suggestion from his creatures: his love prevented their requests [Note:
God, instead of following our first parents with denunciations of wrath, gave,
unsolicited, that promise, which was the foundation of hope to them and all their
posterity. Genesis 3:15.]; it even provided for their wants before those wants
existed, yea, before the creatures themselves had any being. He himself is love
[Note: 1 John 4:16.]; and the exercise of mercy is his delight [Note: Micah 7:18.].
He neither had, nor could have, any inducement from without: all his motives
were found within his own bosom: the displaying of his own unbounded love was
a sufficient reason for his utmost exertions: he shewed mercy for mercy sake;
and “gave,” because it was the joy of his soul to give.]
But how will this stupendous love be heightened in our esteem, if we take into
consideration the persons on whom this gift was bestowed!
[It was not vouchsafed to angels, though angels needed it as much as we. This
was a mercy reserved for fallen man, even for “the world” that lieth in
wickedness [Note: Hebrews 2:16.]. To form an estimate of the world, let us look
around us, and see to what an awful extent iniquity abounds: or, if we would
have our judgment still more according to truth, let us look within our own
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249. hearts, and see what horrible abominations are harboured there. We know
nothing of others, but by their words and actions: but we have a juster criterion
within our own bosoms: we may search into our own thoughts and desires; we
may discern the base mixture that there is in all our motives and principles of
action: in short, we may see such “a world of iniquity” within us, as may well
constrain us to say, with David, “My heart sheweth me the wickedness of the
ungodly, that there is no fear of God before his eyes [Note: Psalms 36:1. Prayer-
book translation.]:” yes, in our own hearts there is an epitome of all the evil that
is in the world: and, if we know any thing of ourselves, we shall stand amazed
that God should look upon such a world as this, and give his only dear Son to
save those who so richly merited his hottest indignation.]
We cannot do justice to this subject, if we do not further notice God’s ultimate
design in bestowing this precious gift upon us—
[We must, but for this marvellous effort of divine love, have perished in our sins.
Having resembled the fallen angels in their sin, we must have resembled them
also in their misery. But “God would not that we should perish.”
Notwithstanding the greatness and universality of our guilt, he would not that we
should suffer according to our desert; and therefore he interposed for our
deliverance. But this was not all. He desired to restore us to our forfeited
inheritance, and to bring us to the possession of “everlasting life.” It was not
enough for him to save us from perishing; he must also renovate us after his own
image, and make us partakers of his own glory. What stupendous love was this!
That he should ever think of receiving such hateful creatures into his presence;
that he should lay a plan for the exalting of them to thrones and kingdoms in
heaven; and that he should even give his only-begotten Son out of his bosom to
effect it! How infinitely does this surpass all the comprehension of men or
angels!]
The condition which he has imposed for our participation of these benefits, yet
further illustrates and magnifies his love—
[Suppose God had said, “Find me fifty righteous, or forty, or thirty, or twenty, or
only ten, and for their sakes I will pardon and save all the rest [Note: Genesis
18:24-32.]:” we must have perished, because among the whole human, race there
is “not one righteous, no, not one [Note: Romans 3:10.].”
Suppose that, instead of this, he had said, “I will give my Son to die for your past
offences, and will bring you back to a state of probation; whereby, if you fall not
again from your righteousness, you shall be saved:” the offer had been exceeding
kind and gracious; but we should not long have reaped any solid advantage from
it: we should soon have broken the covenant again, and been involved in the
same misery as before.
Suppose God had said, “I foresee that a renewal of your former covenant would
be to no purpose; and therefore my Son shall work out a righteousness for you;
and I require nothing of you, but to add to that a righteousness of your own, that
the two righteousnesses together may form a joint ground of your acceptance
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250. with me:” alas! we should have been in as deplorable a state as ever; for we
never have done, nor ever can do, one single act, which, if weighed in the balance
of the sanctuary, will not be found wanting.
But suppose God yet further to lower his demands, and to say, “I will give you a
complete salvation through the blood and righteousness of my dear Son; and I
will require nothing of you, but only to render yourselves worthy of it;” still had
our state been altogether hopeless; for we can no more render ourselves worthy
of such a mercy, that we can create a world.
This was well known to God; and therefore he proposed none of these things: he
requires only that we should believe in his Son, and accept freely what he so
freely offers. It is true, that, if even this depended on ourselves, we should perish:
because without the grace of God we cannot exercise saving faith [Note:
Philippians 1:29.]: but still this is the condition, which alone is suited to our
helpless state; because it implies a total renunciation of all merit or strength in
ourselves, and leads us to Christ, that we may find our all in him. O how does
this enhance the love of God! And in what bright colours does that love appear,
when viewed in the light which so many mirrors reflect upon it!]
If any thing can add to the lustre with which his love already shines, it is the
extent in which the offers of these benefits are made—
[There is not a human being upon earth, who shall not be a partaker of all these
benefits, if only he believe in Christ. There is no limitation, no exception: God
gave his Son, that “whosoever” believeth in him should not perish. Past sins,
however numerous or heinous, are no bar to our acceptance with God, if only we
accept his mercy on the terms on which it is offered. This is the uniform
testimony of Holy Writ [Note: Isaiah 45:22; Isaiah 55:1 and Revelation 22:17 and
John 6:37.] — — — O let us magnify God for his mercy; and be telling of the
wonders of his love from day to day!]
Infer—
1. How aggravated must be the condemnation of them that reject the
Gospel!
[Our Lord says, “This is the condemnation, that light is come into the world, but
men loved darkness rather than light, because their deeds were evil [Note: John
3:19.].” Let this sink down into our ears: for, if such love cannot melt us into
contrition, and such goodness bring us to repentance, we may well expect a most
accumulated weight of vengeance at the hands of an offended God.]
2. How groundless are the fears of many who embrace the truth!
[Many sincere Christians are troubled in mind; some on account of their
temporal wants, and others on account of their spiritual necessities. But “if God
has delivered up his own Son for us, will he not with him also freely give us all
things [Note: Romans 8:32.]?” And “if, when we were enemies, we were
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251. reconciled to God by the death of his Son, much more, being reconciled, shall we
be saved by his life [Note: Romans 5:10.].” These are unanswerable arguments;
and they should compose our minds under trials, of whatever kind.]
3. How deeply should we all be affected by the love of God!
[Pungent indeed is that question, “What could I have done more for my
vineyard, that I have not done [Note: Isaiah 5:4.]?” The more we consider how
God has loved the world, the more we shall see, that he has indeed done all for us
that he could do, consistently with our free agency, and his own honour. And
when he has so loved the world, are we at liberty to forget him? Does such love
call for no return? or are we to requite it only by increased impiety? O let every
one of us say, “What shall I render to the Lord?” And let his love to us constrain
us to devote ourselves unreservedly to him.]
BIBLICAL ILLUSTRATOR, "God so loved the world, that He gave His-only
begotten Son
The gospel in brief
Pliny declares that Cicero once saw the Iliad of Homer written in so small a character
that it could be contained in a nutshell.
Peter Bales, a celebrated caligrapher, in the days of Queen Elizabeth, wrote the whole
Bible so that it was shut up in a common walnut as its casket. In these days of
advanced mechanism even greater marvels in miniature have been achieved, but
never has so much meaning been compressed into so small a space as in that famous
little word “So,” in the text. (C. H. Spurgeon.)
The gospel
The text gives a deeper insight into the Divine character than the heavens which
declare God’s glory and than those tender mercies of His providence which are over
all His works.
I. THE DIVINE LOVE.
1. Its marvellousness. The world is
(1) not the wondrously perfect material universe;
(2) not the world of unfallen angels;
(3) not a world of creatures such as Adam was when pronounced “very good.”
Then had there been no wonder. But
(4) the world the whole of which lieth in wickedness.
2. Its universality.
(1) Salvation is as common as sunshine, yet if a man will close his eyes the
sun is of no use to him. So while salvation is for all many put it away from
them.
(2) It was originally meant to be so. The Jews denied it because “they erred,
not knowing the Scripture.” The promise to Abraham and renewed to Isaac
and repeated by Isaiah was a universal one.
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252. (3) Salvation extends to the most ignorant and the very worst.
II. The Divine Gift. He could give nothing dearer or greater. Some may excel others
in kindness; but God’s love is such that in its manifestation it cannot possibly be
exceeded. Christ is His unspeakable gift. He gave His Son.
1. To a humbling incarnation.
2. To a laborious servitude.
3. To an ignominious and sacrificial death.
III. THE DIVINE DESIGN.
1. What God wants to do.
(1) To save all men from perishing
(2) To give all everlasting life.
2. The condition upon which He will do it. Faith in His Son. (Mortlock Daniell.)
A triple ray of Gospel light
Here are three great testimonies like the three primary colours which make one white
beam.
I. LIGHT UPON THE CHARACTER OF GOD.
1. God loves. The Indian or Chinese will not let you say God loves. It is an
impeachment of His dignity and argues need. In a profound sense, however, of
yearning for protection, of appreciating the souls of men, of finding a necessity
for seeing them blessed, in the sense of pity, mercy, self-effacement, God loves.
Had we said this it would have been a marvellous testimony; much more so had
Paul or John said it. But love on the lips of Christ has a thousandfold more
meaning.
2. God loves the world, the unregenerate world, as a mother loves her wayward
no less than her worthy child, though the love be broken-hearted grief. So God
loves the rebellious.
3. God loves the world with a distributive affection reaching the “whosoerers.”
4. God loves it with an affection so deep, self-effacing, self-sacrificing, as to give
His only begotten Son. Love is ever giving, and the love of God says not of aught
it possesses that it is its own. He keeps not His child. See, then, here in the first
line of the Gospel that
(1) It reveals the heart of God.
(2) His habit of sacrifice.
(3) His compassion for every soul.
(4) His desire to save all.
II. LIGHT UPON CHRIST. What a problem has Christ been! The generations have
never been able to forget Him. Men have never given Him a small name. The
estimates of foes have betrayed their sense of His greatness, and the adoration of
friends has lost itself in the endeavour to express it. Who is He? The ages have been a
wrestling Jacob whose question has been, What is Thy name? Ask Himself.
1. The only begotten Son of God. The Son is of the nature of the Father—Divine in
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253. a sense no other being is. All the Divine fulness of the Godhead is in Him. And
His life matches His name.
2. The gift of God: the property of each soul of man. There is no tie which has
knit Him to our hearts that He has not knit. He takes our nature, conditions,
duties, temptations, sorrows, curse, death. Ours
(1) By evident gift.
(2) By obvious sympathies.
(3) Ours so that all He has and is, the merits of His life, the atonement of His
death, is ours.
3. The Saviour. Only Christ has borne this great name. Mohammed is prophet;
Buddha is teacher only; Jesus is Saviour. A name
(1) written on the consciousness of every redeemed soul, and
(2) writ large in history.
III. LIGHT ON MAN. Low views of God go together with low views of man. You
cannot lose your faith in God without losing your faith in man. Here we see
1. God loves each man, therefore each man is lovable; no heart without a beauty
in it that charms the eye of God; no life without some possibility of glory in it
which attracts His love.
2. We are capable of faith. There is a Divine dignity in man which lets him lift
himself up to God and entrust himself into His arms, and put himself wholly
under His guidance and in His power.
3. We are capable of everlasting life. Philosophy as we know it today is a theory of
the graveyard only. If we cast away the Lord of life we have to believe in a destiny
that is only a tomb. Christ has come that we might have everlasting life. (R.
Glover.)
The love of God
I. THE FOUNTAIN OF GRACE IN GOD’S UNSPEAKABLE LOVE.
1. object. The world: man in his corrupt and miserable state (Joh_5:19).
2. The act.. The love of God is
(1) The love of benevolence (Tit_3:4).
(2) Of complacency (Psa_11:7; Joh_16:27).
3. The degree—“So.” We are not told how much. It is to be conceived rather than
spoken of; admired rather than conceived.
Observe from all this
1. That love is at the bottom of all. We may give a reason for other things, but not
for this love (Deu_7:7-8; Mat_11:26).
2. Love is visible in the progress and perfection of our salvation in Christ Rom_
5:8). Light is not more conspicuous in the sun.
3. If there were any other cause it must be either
(1) in the merit of Christ; but this was the manifestation not the cause of God
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254. s love (1Jn_3:16), or
(2) in our worthiness; but this cannot be (1Jn_4:10; Col_1:24).
The uses of all this.
1. To confute all misapprehensions of God. Satan tempts us to view God as
unlovely or to entertain unworthy thoughts of His mercy. But this shows us that
He is fuller of love than the sea is of water.
2. To quicken our admiration of the love of God in Christ. Three things commend
any favour done us.
(1) The good will of the giver.
(2) The greatness of the gift.
(3) The unworthiness of the recipient. All concur here.
3. To exhort us
(1) To improve this love. It is an invitation to seek after God.
(2) To answer it with a corresponding love.
(3) As love was at the bottom of all grace, so let it be of all duty.
II. THE WAY GOD TOOK TO EXPRESS HIS LOVE. There is a twofold giving of
Christ.
1. For us (Rom_8:32). This mightily bespeaks God’s love and care for our
salvation. In creation God made us after His own image; in redemption Christ
was made after ours. This was the most convenient way to bring about His
purposes of grace
(1) That our faith might be more certain.
(a) By His humanity He taught men by doctrine and example.
(b) By His dying He satisfied the justice of God, and so made a way for
the course of His mercy to us (Rom_3:25-26).
(c) By His resurrection, which was a visible satisfaction to the world that
His sacrifice was accepted (Rom_4:25).
(d) By His ascension the truth of eternal life was more confirmed.
(2) That our hope might be confirmed, being built upon Christ’s example and
promises (1Pe_1:3; Joh_2:25; Joh 12:26).
(3) That our love to God may be more fervent.
(4) That our obedience may be more ready (Heb_5:8-9).
2. To us.
(1) Without Christ there is no recovery of what we lost, viz.,
(a) The image of God. This is restored by Christ, who is the pattern 2Co_
3:18) and author (Tit_3:5-6). Till we are in Him we have not this great
benefit (2Co_5:17).
(b) The favour of God which Christ died to recover (2Co_5:17).
(c) Fellowship with God (Gen_3:24; cf. Eph_3:12; Heb_4:16).
(2) Without Christ there is no removal of our mlsery—the death and curse,
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255. involved in sin. Christ finds us where Adam left us (Joh_3:18).
(3) Without Christ there is no obtaining our proper happiness. Man was
made for God, and cannot be happy without Him (Joh_14:6; 1Jn_5:11).
The use of all this is
1. To confute the world’s opinion who measure God’s love by outward things.
2. To excite us to bless God for Jesus Christ (Rom_7:25; 1Co_15:57).
III. THE END OF THIS LOVE. Notice
1. The connection of our duty and privilege. We believe: God gives.
2. The universality of the proposal.
3. The condition.
4. The benefits negatively and positively considered. (T. Manton, D. D.)
The love of God
What subject can be so interesting as this? The gospel in general is a record of the
love of God, but there the only begotten Son from the bosom of the Father gives us an
epitome of the whole.
I. ITS OBJECT. If God so loved the world, then
1. He loved those who deserved no such love.
2. He loved those who could do nothing to purchase or to procure it.
3. He loved those by whom it was unsolicited and undesired.
4. He must manifest it in a way worthy of Himself.
(1) Was such a love verbal? There is a great deal of such which says, “Be ye
warmed,” etc. Was it sentimental? There are a good many so exquisite in their
sensibilities as not to be able to endure a case of woe. Had God’s love been
such we had never been redeemed.
(2) God’s love was practical, bountiful, efficient.
II. ITS MANNER. He loved in a way worthy of Himself, and bestowed a gift which
proved its greatness.
1. The supreme dignity and worth of the gift—“His Son” in a sense in which no
other being is. Angels are sons because God has created them; Christians because
God has adopted them. But Christ is God’s Son by eternal generation; Son in such
a sense that He can say of the Father, “I and My Father are one,” and that the
Father can say of Him, “Thy throne, O God, is for ever and ever.”
2. The relation in which the gift stood to the Giver. He was one in whom the
Father delighted, not as in a creature with a limited affection, but with a
boundless complacency.
3. Does not this teach us that a less valuable gift could not expiate human crime,
and that no other price could have been accepted. Had Christ’s teaching,
example, etc., been sufficient His blood would not have been shed. But “without
shedding of blood is no remission.”
4. The only begotten Son so loved the world that He gave Himself. The allegation
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256. that if Christ suffered under compulsion it were unjust is true. But Christ was
Divine, and therefore independent, and consequently cannot be compelled to
suffer. Hence He says, “I delight to do Thy will.” “No man taketh My life from
Me.”
III. ITS END. It was glorious and justified the means—the salvation of the world. But
this great benefit is not dispensed indiscriminately. There must be a cordial
acceptance of God’s plan. Two ideas:
1. That of credence. Jesus must be believed to be what the record declares Him to
be.
2. But such credence of this testimony that it is accepted by us, and that there is a
personal reliance on Christ for salvation. It is with the heart man believeth unto
righteousness.
3. Nor is this one act merely; it is an act repeated till a habit is formed, a habit
which gives a distinctive denomination to the person—“believer.”
4. This salvation through faith is negative and positive.
In conclusion:
1. “God so loved the world.” Then
(1) He has so loved mankind as He has not loved other orders of creatures.
(2) He has carried this attribute m this manifestation to its utmost intensity.
This cannot be said of His wisdom or His power.
(3) It was so vast, amazing, rich as to pay down a price that defies all the
powers of human or angelic calculation.
2. Has God so loved the world as to give, etc.? Then
(1) Let us cherish views of the Divine character worthy of Him whose we are
and whom we serve.
(2) How vital to salvation is faith!
(3) Have we the love of God?
(4) We ought to love one another. (R. Newton, D. D.)
God’s love and its gift
I. THE LOVE OF GOD.
1. If God so loved this guilty world, then what an unplumbed depth of grace must
have been in His heart! For the object of His love is not the world in its first
condition when He pronounced it “very good,” but the world ruined by sin and
condemned for apostasy. There would have been no wonder had the world been
drowned. Yet without any change in our claims or character He loved us. And this
love is not a mere relenting which might lead to a respite, or simple regret which
might end in a sigh. There is no merit in loving what is lovely. There is nothing
about man but his misery to attract the Divine attachment. Man’s sin is not his
misfortune, but his fault. And the marvel is there is nothing God hates so much as
sin, and yet no one He loved so much as the sinner.
2. If God so loved this little world, then surely His love is disinterested. This orb
is truly a “little one,” yet it has called out emotion, which mightier spheres had
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257. failed to elicit.
3. If God loved this fallen world and not the world of fallen angels His love must
be sovereign. “Be not high minded, but fear.” God spared not the angels that
sinned, and if thou art spared thou hast no reason to boast.
4. The fervour and mightiness of this love arrest our attention—“so.”
II. THE GIFT OF GOD’S LOVE. We estimate the value of a gift by various criteria.
1. The resources of the giver. Our Lord declared that the poor widow gave truly
more than the wealthy worshippers.
2. The motives of the giver. One may heap favours on a fallen foe to wound his
pride.
3. The manner. If it be withheld until wrung out, or if it be offered in a surly
spirit, it sinks at once in importance below the lesser boon offered in frank and
spontaneous sympathy.
4. The condition of the recipient—whether rich or needy, and in what degree of
need, and the extent to which the gift is adapted to him.
Now let the love of God be tested by these criteria.
1. The resources of the Giver are infinite; but in the donation of Christ you see the
limits of possibility. If Christ be God what gift superior can be presented? or if He
be the Son of God what richer love could be exhibited?
2. God’s motives were perfectly unselfish.
3. His gift is the only one that could have profited us.
4. What adaptation there is in it to man’s dire need I
III. THE DESIGN OF GOD’S LOVE.
1. To rescue man from perishing.
2. To confer upon man the boon of everlasting life.
3. To do this for all who believe:
(1) of every character;
(2) country;
(3) rank;
(4) age. (J. Eadie, D. D.)
The love of God
I. THE OBJECT OF THIS LOVE. The world—not a part of it. The same reasons upon
which His love of individuals is justified will justify His love to all.
II. ITS NATURE.
1. Negatively.
(1) Not a delight in the character of men. For an infinite being to sympathize
with wicked natures He must be infinitely wicked.
(2) Not a mere emotion, for emotions do not influence the life without the
will.
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258. (3) Not fondness for particular persons. There was nothing in any man to
warrant this fondness.
(4) Not an involuntary love as is manifest in what it did.
(5) Not an unreasonable state of mind which so often gives rise to a false
affection.
2. Positively.
(1) It was the only kind of love that could have been important to man.
(2) It was a reasonable affection.
(3) It was good-will or benevolence.
(4) It was an unselfish kind of love.
(5) God did the good for the sake of the intrinsic and infinite value of the
soul. Men had no claim upon Him, but there were infinite reasons why He
should not destroy them.
(6) It was disinterested.
(7) It was a love of amazing strength. Here was a world of enemies at war
with Him, yet He spared not His own Son.
(8) It was not for a single Christian as such, but for a world of sinners.
(9) It was forbearing.
(10) It was universal.
(11) It was holy.
III. THE REASON FOR THIS WONDERFUL MEASURE OF THE DIVINE
GOVERNMENT. Mankind had resisted this government. If God had seemed to
connive at this, all other beings might have denied the justice of the law and
disobeyed it also. What must be done? God’s relation to the universe demanded of
Him either to execute the law or to make demonstration of His estimation of the law.
It is easy to see that the honour of the law might be fully sustained by God Himself if
He should show before the whole universe His approbation of the law. If God would
take upon Himself human nature, and in this nature would stand right out before the
universe, and obey the law and suffer its penalty, the law would be perfectly
honoured. This was what was done in Christ. (Prof. Finney.)
The love of God
I. How was JESUS GIVEN BY THE FATHER?
1. By His designation and appointment unto death (Act_2:23; Isa_42:1).
2. In parting with Him and setting Him at some distance from Himself for a Joh_
16:28; Psa_22:1-2).
3. In delivering Him into the hands of justice to be punished (Rom_8:32).
4. In the application of Him with all the purchases of His blood, and settling all
this upon us as an inheritance (Joh_6:32-33; Joh_4:10).
II. HOW THIS GIFT WAS THE HIGHEST, FULLEST MANIFESTATION OF THE
LOVE OF GOD THAT EVER THE WORLD SAW. This will be evidenced if you
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259. consider
1. How near and dear Christ was to the Father (Col_1:13).
2. To what He gave Him (Luk_22:22).
3. That in giving Christ He gave the richest jewel in His cabinet.
4. On whom the gift was bestowed.
(1) Not on angels; not on human friends, but
(2) upon enemies (Rom_5:8-10).
5. The freeness of the gift (1Jn_4:19).
Corollaries.
1. The exceeding preciousness of souls (1Pe_1:18; Mat_16:26).
2. Those for whom God gave His own Son may warrantably expect any other
mercy from Him (Rom_8:32; 1Co_3:20-21).
(1) No other mercy can be so dear to God as Jesus is.
(2) As Jesus was nearer the heart of God than all, so Jesus is in Himself much
more excellent than all of them (Rom_9:5).
(3) There is no other mercy you want but you are entitled to it by the gift of
Christ (2Co_1:20; 1Ti_6:17).
(4) If God has given you Christ when enemies it is not imaginable He should
deny you an inferior mercy now you are reconciled Rom_5:8-10).
3. If the greatest love hath been manifested in the gift of Christ, then the greatest
evil and wickedness is manifested in rejecting Him (Heb_2:2-4). (J. Flavel.)
The love of God
I. GOD IS LOVE.
1. It is singular. He first loved.
2. It is personal.
3. It is compassionate. He pities the souls that sin has ruined.
4. It is comprehensive. It extends to all mankind.
II. ITS EXPRESSION.
1. In the gift. This includes
(1) the birth of Christ;
(2) His matchless life and example; and
(3) His sacrifice.
III. ITS RESULTS. It is implied
1. That all are lost.
2. That none need perish; and
3. That whosoever believeth in Him hath everlasting life.
IV. WE LIVE IN THE GLORIOUS DAY OF SALVATION! This should be the tidings
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260. of great joy to all people. The return of Christmas should revive our hope and
rekindle our zeal to spend and be spent in the Master’s service. (L. O.Thompson.)
The love of God
I. LOVE IN ITS GRANDEST SOURCE.
1. God can love and does love. We must beware of making God only an infinite
man; yet love in Him must be the same in kind as love in us.
2. Love is more than a Divine attribute. It is as light of which all the attributes are
colours.
3. How near this brings Him to our hearts. We admire other qualities; we only
love the loving.
4. The Scripture represents everywhere this love as the fountain of redemption.
II. LOVE IN ITS PUREST FORM. It had nothing to attract it and everything to repel
it.
1. The world was perishing; it was therefore not complacent, but
compassionating love. It is one thing to help the happy and prosperous and
another to succour the needy and miserable.
2. The world was guilty. It is harder to love those who add unworthiness to
distress. Moral excellence may attract compassion to the wretched, but moral
vileness disgusts. But “God commendeth His love,” etc.
3. The world was at enmity with God. That love is purest which withstands
provocations and does good to the injurious. “When we were enemies we were
reconciled,” etc.
4. The world’s misery and peril were caused by itself. It is always a sore strain on
mercy when solicited for the wilful. How natural the reply: “It serves you right”!
God says, “Thou hast destroyed thyself, but in Me is thy help.”
III. Love IN ITS GREATEST STRENGTH That is a poor philanthropy which can pity
without helping: but “the philanthropy of God appeared” in action. Love is as deeds,
not words, desires, or feelings.
1. The love of God was practical in the most costly way. The test of love is
sacrifice; the criterion of its strength is the measure of the sacrifice. The Cross
was the self-denial of God.
2. Of all sacrifices the chief are those of persons. The highest sphere of value is in
persons, not things, although the latter may be very precious.
3. God sacrificed the highest of all persons.
IV. Love IN ITS LOFTIEST PURPOSE. No purpose could be greater. We know the
worth of life. “All that a man hath will he give for his life.” It is the condition of all
else that is prized. Salvation is life, not in figure, but in fact. There is a life of the
flesh, of the soul, and of the spirit. This life in all its perfection is the end of God.
Beginning in the finest portion of our nature it will spread and strengthen until it
possesses the whole of it. Man redeemed and renewed is to live to the utmost of his
capacity of life. This life is “everlasting.” Sin brought death and separated from the
tree of life: Christ restored access to it.
V. LOVE IN ITS WIDEST SPHERE. The “world” is not here used in a restrictive
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261. sense. It would be difficult to believe, did not facts prove it, that any could be so
blinded as to make “the world” signify the Church. For the fact is, whenever the
“world” is applied to a portion of mankind it always means the wicked. Wherever
there is a man in the way to perish, there is the world God loved. There is nothing in
the love or sacrifice of the Father and the Son to prevent the whole world being
saved. God loved without limit of nation or condition. Conclusion:
1. You have here a pattern and spring of love. “Be imitators of God as dear
children.” “If God loved us,” etc.
2. What a gospel—good news—is here! God loves you now in spite of all your sins
and follies. The only title to love is to be “perishing”; the only condition of its
blessings is to “believe.”
3. The subject casts a shadow by its very brightness on your unbelief, state,
prospects. (A. J. Morris.)
The love of God
This affectionate compassion is set forth
I. BY COMPARISON OF THE PARTIES LOVING AND LOVED. God most high and
holy loved the base and wicked world.
II. BY THE MEASURE OF IT. He so loved, that is, so infinitely, so transcendently, so
incomprehensibly (Heb_12:3). Such as cannot be sufficiently expressed or conceived
(1Jn_3:1).
III. BY THE FRUIT OF HIS LOVE. It was no lip love, but a giving love. Yea, but
some things are not worth the giving, therefore
IV. BY THE WORTHINESS OF THE EXIT—His only begotten Son. And that to
stand in our stead, and to die on the cross for us (Joh_3:14). Yea, but though never
so excellent a gift be given, yet if it be not of use and profit to whom it is given, it doth
not so testify love. Therefore
V. It is set forth by THE BENEFIT THAT COMES TO US BY IT.
1. Not perishing.
2. Having eternal life. But perhaps though this gift brings so great profit, yet they
to whom it is given must take some great and extraordinary pains to get it, and
then God’s love is not so great. Therefore
VI. It is set forth BY THE EASINESS OF THE MEANS whereby we are possessed of
the profit of this gift, “That whosoever believeth.” Yet if this so worthy a gift, of such
invaluable worth to the enjoyer, had been restrained to some few sorts of men, the
matter had not been so much. Therefore
VII. It is set forth BY THE UNIVERSALITY, that whosoever, be he what he will, so
he will but reach forth his hand to take this gift, he shall have it, and all the comfort
of it. (J. Dyke.)
The Divine love
I. IN ITS SOURCE. God loved the world.
1. In its guilt, therefore His love was a love of benevolence. He could not take
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262. delight in it, but He did wish it well.
2. In its depravity. Therefore His love is self-moved—the world not as made by
God, but as ruined by the devil; consequently there was nothing in it to attract the
Divine love.
3. The world, not hell, consequently His love was sovereign-free as opposed to
necessary. He could have loved fallen angels had such been His pleasure. But “He
took not hold on angels, but the seed of Abraham.” Why? “Even so, Father; for so
it seemed good in Thy sight.”
II. IN ITS MANIFESTATION, in
1. The birth or incarnation of Jesus Christ (1Jn_4:9). This did not engender or
excite His love, it only manifested it.
2. In His death or atonement (1Jn_4:10). The Divine love is not the effect, but
the cause. The gods of heathenism received but never gave sacrifices.
3. In the Person of the only begotten Son of God.
III. IN ITS DESIGN.
1. It has in view the salvation of every individual.
2. It offers to every individual the supremest, most precious blessing God
Himself can bestow.
(1) Endless life.
(2) The very life of God Himself.
3. It offers the supremest blessings on the easiest, cheapest terms. God the
Father had a great deal to do, and God the Son, and God the Holy Ghost; but man
has nothing to do but to believe. (J. Cynddylan Jones, D. D.)
Immeasurable love
I. IN THE GIFT. Men who love much will give much. Little love forgets to bring
water for the feet, but great love breaks its box of alabaster. Consider
1. What this gift was. The Father’s other self. What more could He give? Could
you fathers give your sons to die for your enemy?
2. How God gave it: not as you, to some honourable pursuit in which you would
not be deprived altogether of your son’s company, but as an exile to be born in a
manger, to toil as a carpenter, and to die as a felon.
3. When He gave: for there is love in the time.
(1) Jesus was always the gift of God. The promise was made as soon as Adam
fell. Throughout the ages the Father stood to His gift. Every sacrifice was a
renewal of the gift of grace. The whole system of types betokened that in the
fulness of time God would give His Son. Admire the pertinacity of this love.
Many a man in a moment of generous excitement can perform a supreme act
of benevolence and yet could not bear to look at it calmly from year to year.
(2) It includes all the ages afterwards. God still gives.
II. IN THE PLAN OF SALVATION. What is it to believe in Jesus?
1. To give your firm and cordial assent to the truth of the substitutionary sacrifice
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263. of Christ.
2. To accept this for yourself. In Adam’s sin you did not sin personally, but by
committing personal transgression you laid your hand upon it and made it your
own. In like manner you must accept and appropriate the atonement of Jesus.
3. Personal trust.
III. IN THE PERSONS FOR WHOM THIS PLAN IS AVAILABLE. God did not so
love the world that any man that does not believe in Jesus shall be saved.
“Whosoever believeth.”
1. From the moralist to the utterly vile; from the greyheaded sinner to the boy or
maiden.
2. It encircles all degrees of faith.
IV. IN THE DELIVERANCE. Whosoever believes shall not perish, though he is ready
to perish. To perish is to lose all hope in Christ, all trust in God, all light in life, all
peace in death, all joy.
V. In THE POSSESSION. God gives to every man that believes in Christ everlasting
life. (C. H. Spurgeon.)
God’s love for the world
I. THE DIVINE LOVE—WHAT IT IS.
1. The essence of His nature.
2. All His attributes are modifications and manifestations of His love.
3. His law, the order of creation, the arrangement of His providence are
expressions of His love.
4. Love is the ground of His perfect happiness.
II. THE SPECIAL FRUIT OF THE DIVINE LOVE. IN THE GIFT OF CHRIST.
1. The origin of Christ’s mission was the love of God.
2. God gave His Son.
(1) In the councils of eternity.
(2) In His birth in time.
(3) In His death.
3. The relationship between the Father and the Son is the measure of the Divine
love.
(1) Not an exalted creature.
(2) Not merely a Son.
(3) Not His Son only by incarnation.
(4) But His only begotten, well beloved, and everlasting Son.
III. THE RECIPIENTS OF THIS GIFT.
1. Not the “elect” world, which God loves with the love of complacency.
2. But the sinful world, which He loves with the love of compassion.
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264. IV. THE OBJECT CONTEMPLATED IN THE BESTOWAL OF THIS GIFT.
1. To prevent dreadful evil.
2. To bestow unspeakable good. (A. Beith, D. D.)
God’s love to the world
This verse is one of the gems of the Bible, a star of the first magnitude. Observe three
things.
I. HOW GOD IS AFFECTED TOWARDS THE COSMOS: He loved it.
1. Who is God? The God of the Bible.
2. What is the cosmos? The world of human life.
3. How they stood affected.
(1) Originally, in harmony.
(2) Latterly, in enmity.
(3) Now, through Christ, in harmony once more: without Christ, still at
enmity.
4. New and Divine revelation: God is love.
II. HOW GOD MANIFESTED THIS AFFECTION.
1. What He gave—His Son.
(1) Only begotten.
(2) Well beloved.
2. How He gave.
(1) Lovingly.
(2) Freely.
(3) Wholly.
III. FOR WHAT PURPOSE WAS THIS AFFECTION MANIFESTED.
1. Negatively: that man might not loose himself utterly from God, duty,
happiness. Thus was the pity of God manifested.
2. Positively: that man may have life, age during life. (Bible Notes and Queries.)
The love of God in the gift Of a Saviour
These words express the substance of the gospel. No speaker ever had the power of
condensing great principles into so narrow a compass as the Lord Jesus.
I. THE PLAN OF SALVATION ORIGINATED IN THE LOVE OF GOD.
1. The idea that God is loving has been doubted or denied.
(1) By those who contend that the world ought to have been made happy and
pure. To them the fact that He provides remedies is no proof of His goodness.
(2) By those who suppose that the Bible represents God as originally a stern
and inexorable Being placated by Christ, and that now He is only mild and
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265. benignant to a few.
2. The text teaches that God was originally disposed to show mercy.
(1) No change has been wrought in His character by the plan of salvation. He
was just as worthy of love and confidence before as after the atonement.
(2) God was originally so full of mercy that He was willing to stoop to any
sacrifice except that of truth and justice in order to save man.
(3) The plan of salvation was not merely to save man, but to save the name,
character, and government of God. This could only be done by allowing His
Son to be treated as if He was a sinner, in order to treat the really guilty as if
they were righteous, and so to identify the one with the other.
II. THE EXPRESSION OF HIS LOVE WAS THE HIGHEST THAT IT COULD
POSSIBLY BE.
1. Such a gift as that of His only begotten Son is the highest conceivable gift, and
this Christ intends to convey. The Bible represents God as having the attributes of
a kind and tender Father. He loves when He says He loves, and is no cold creation
of the imagination. When a man bids his son go into the tented field with every
prospect of his dying for the welfare of his country, it is the highest expression of
his attachment for that country.
2. But no man has ever manifested such a love as God’s. In a few instances a man has
sacrificed his life for his friend, and not a few fathers and mothers endangered their
lives for their children. But who has ever given the life of his child for an enemy? But
“God commendeth,” etc. (A. Barnes, D. D.)
Christ’s mission a revelation of God’s love
I. LOVE IN ITS HIGHEST FORM. Love is a generic term and includes a large
number of specific affections. There is a love of friendship, brotherly love, parental
love, conjugal love, a love of country or patriotism, and a love of God, or religion.
Love is a redeeming quality among the many miseries of our fallen state. It is like the
silver ray of sun-light which gleams through the dark cloud when the storm is
brewing in the sky. It is like an oasis in the desert, which is a scene of beauty and a
home of life amid arid plains doomed to perpetual barrenness. It is like the wood
which Moses took and placed in the bitter waters of Mara. It sweetens the cup of
human experience. It is the only lasting bond of human society—the only guarantee
of the perpetual bliss of heaven, and the only attribute in fallen man which is made
an emblem of God, “God is love.” If love in human form and in a fallen world be so
Divine, what must it be in God Himself? Love in man is but a ray from the sun; a
drop from the ocean.
II. LOVE IN ITS SUBLIMEST MANIFESTATION. The object of my text is not
general, but special. It is to assure us that while the love of God may be traced in
every object in nature, and read on every page of Providence, as the colours of the
rainbow may be found in every ray of silvery sun-light, yet the brightest and the
fullest manifestation of it is in the mission of Jesus into the world to save sinners. In
considering this subject, we must carefully bear in mind that Jesus Christ was not a
mere man, but God who assumed a human form and nature. Few men in the time of
the Saviour’s advent had any idea of the love of God. Man’s true happiness must ever
be found in God, and in other beings only as they are Godlike. But to find happiness
in such a god as that of which the highest conception is realized in the mythology of
Greece, the idolatry of Moab, or the dogmas of the Pharisees is out of the question.
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266. Jesus, however, came to overturn these errors and fearful misrepresentations of the
Deity, and save the world by proving that God was kind and loving, just and faithful,
and therefore deserving of men’s love and trust. It is most interesting to study the
character of God according to the teaching of Jesus. He represented the Divine Being
as a Father who yearned for the return of his prodigal child, welcomed him home,
receiving him with open arms and open heart, bidding all his household help him to
tell the world his joy, “Rejoice with me, for this my son was dead and is alive again,
was lost and is found.” He represented God as the Good Shepherd, who goes after the
lost one until it is found, and bears it to His home upon His shoulders with rejoicing.
He represented God as the Good Samaritan who saw men lying in their wounds,
robbed by sin of hope and heaven, upon the point of death, and came to save them at
his own expense.
III. LOVE IN ITS WIDEST FIELD OF OPERATION. This widest field is the world,
for “God so loved the world.” It is evident that the text cannot mean merely to assert
that God loved and admired the material world or the things of the world, as these
need no salvation, and are not capable of being saved, and the love of God to the
world, in the text, is said to have special reference to its salvation. As the pious Jew of
old rambled among the ruins of his glorious temple, turning over with affection its
broken columns, cherishing the very dust and stone thereof; so God in Christ, with
His loving heart overflowing with sympathy and affection, seeks to gather the broken
fragments of humanity together, and rebuild upon a surer basis the temple of man.
As mother, sister, or wife walks in the field of blood after the day of dreadful
slaughter, with tears of affection flowing from her eyes, the sigh of sorrow rising from
her wounded heart and floating upwards to tell its grief to God, and with tenderness
of touch turns over the forms of the dead, that she may press once more to her heart,
now broken, the object of her warm affection; so God is represented as amid the
carnage which sin has made of us, inspired by the love of which my text is speaking,
toiling and labouring and suffering, having come to seek and to save those who were
lost. “God so loved the world!” This is the source from which all our blessings flow.
IV. LOVE IN ITS NOBLEST INTENTION.
1. The sad condition of those whom it proposes to affects” should not perish.”
The objects of His love are perishing—perishing, not in body but in soul.
2. The glorious state to which the love of God proposes to raise all He found in
this sad condition, “but have everlasting life.” Life, even of a temporal character,
is of so much value that men toil and labour and manifest the deepest concern, in
order, not to perpetuate it, but merely to prolong it for a few years.
3. The simple way in which we may become eternally benefited by this saving
work of God, “whosoever believeth in Him.” What an awful curse is unbelief!
4. The impartial manner in which these blessings are offered, “whosoever.” Were
man to make a feast, his invitations would not be to every one, for his ability to
provide would have a limit. The richest man could not make a feast for all. But God is
not man that He should be deficient. (E. Lewis, B. A.)
God’s love for a sinning world
I. SIN IS THE MOST EXPENSIVE THING IN THE UNIVERSE.
1. It is the violation of an infinitely important law—a law designed and adapted to
secure the highest good of the universe.
2. As sin is this it cannot be treated lightly. The entire welfare of a government
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267. and its subjects turns upon obedience.
3. The law of God must not be dishonoured by anything He shall do. He must
stand by it to retrieve its honour.
4. Hence the expense. Either the law must be executed at the expense of the race,
or God must suffer the worse results of disrespect to His law, or a substitute be
provided who shall both save the sinner and honour the law.
II. HOW SHALL THE EXPENSE BE MET? Who shall head the subscription? The
Father made the first donation.
1. He gave His Son to make the atonement due to law.
2. He gave His Spirit to take charge of this work.
III. FOR WHOM WAS THE GREAT DONATION MADE? By the “world” cannot be
meant any particular part. The Bible and the nature of the case shows that the
atonement must have been made for the whole. Otherwise no man could be sure that
it was made for himself.
IV. WHAT PROMPTED GOD TO MAKE IT? Love. This love is
1. Not complacency, or it would have been infinitely disgraceful to Himself.
2. Not mere feeling, as in those who are carried away by strong emotion. But
3. Disinterested: for He had nothing to hope or fear; no profit to make out of the
saved.
4. Zealous.
5. Most self-denying.
6. Universal because particular. God loved each, therefore all.
7. Most patient.
V. THE GIFT OF GOD MUST BE RECEIVED BY FAITH. This is the only possible
way, God’s government is moral because the Saviour is a moral agent. Therefore God
cannot influence us unless we give Him our confidence. Lessons:
1. Sinners may place themselves beyond the reach of mercy.
2. This involves them in the greatest responsibility.
3. This responsibility can only be discharged and the sinner saved by accepting
the donation of Christ.
4. Accepting that donation let us give it to others. (C. G. Finney, D. D.)
God’s wonderful love
I. ITS CHARACTERISTICS.
1. Eternal: “loved.” Who can tell when it began?
2. Compassionate: “the world.”
3. Unspeakable: “so”
II. ITS MANIFESTATION.
1. Condescending.
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268. 2. Sacrificial.
3. Exhaustive.
III. ITS PURPOSE.
1. Broad: “whosoever.”
2. Limited: “believeth.”
3. Blessed.
(1) Negative: “should not perish.”
(2) Positive: “have everlasting life.” (R. S. MacArthur, D. D.)
The love of God self-originated
The ocean is always moving, but it is not self-moving. The cause of its movements is
outside itself, in the moon, and in the wind. Did the wind and the moon let it alone,
the Atlantic would for ever be a pacific ocean, quiet, restful, pellucid as an inland
lake; it has no power to heave itself. But as for the shoreless sea of the Divine Love, it
has the power to move itself; and it did move itself. It rolled in a grand irresistible
current towards the shores of our world. Like the Divine Essence, the Divine Love
possesses the power of self-determination. (J. C. Jones, D. D.)
God’s love for sinners
I remember the case of a young man who was afflicted with a frightfully loathsome
disease. He had to be kept out of sight. But was he neglected? No. I need not tell you
who looked after him. There was not a morning but his loving mother bathed his
wounds and swathed his limbs, and not an evening that she wearied in her toil. Do
you think she had not natural sensitiveness? I knew her to be as sensitive as any lady;
but by so much more as she felt the loathsomeness of her work do you see the love
that constantly upheld her in doing it. But oh! what is the loathsomeness of cankered
wounds compared with the loathsomeness of sin to God? There is but one thing that
God hates, and that is sin. Yet with all His hatred of sin how He hangs over the
sinner! (S. Coley.)
The power of God’s love
We often hear of counter currents, but was there ever such a counter current as is
implied here! One of the most important and wonderful ocean currents is the Gulf
Stream. It takes its rise in the Gulf of Mexico and sweeps across through the heart of
the mighty Atlantic to the Arctic Seas; and by its strong currents, more rapid than
that of the Mississippi, it engulfs every other ocean stream that comes athwart its
course, making it tributary to its own grand mission of washing the shores and
ameliorating the climate of the sea-bound countries of Europe. “So God loved the
world.” His love is a mighty stream of warm, generous commiseration sweeping with
mighty force towards that moral Arctic Sea sin has made of our world. And such was
the strength of the current that it swept into its own bosom the mighty stream of
God’s love of complacency towards His only begotten Son, so that He was borne on
its bosom into this world, where, by suffering and death, He became “the author of
eternal salvation to all them that obey Him.” (A. J. Parry)
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269. The love of God
In human governments, justice is central, and love incidental. In the Divine
government, love is the central element, and justice only incidental. God wishes to
exhaust all means of kindness before His hand takes hold on justice. When the waves
of penalty begin to come in in fearful tides, then He banks up against them. His
goodness is the levee between justice and the sinful soul. (H. W. Beecher.)
God is love
God is love, and there is a something about love which always wins love. When love
puts on her own golden armour, and bears her sword bright with her own
unselfishness, she goeth on conquering and to conquer. Let a man once apprehend
that God is love, that this is God’s very essence, and he must at once love God. (C. H.
Spurgeon.)
A royal gift
Plutarch, the Greek historian, tells a story to this effect: “ An ancient king once gave a
present of a large sum of money to a personal friend, and was gently taken to task for
his generosity. ‘What!’ was his astonished exclamation, ‘would you not have me be
liberal? Let the world know that when the king gives he gives generously, like a king.’
“Upon this, he made a second present of equal value.
Faith in Christ is certain salvation
We lately read in the papers an illustration of the way of salvation. A man had been
condemned in a Spanish court to be shot, but being an American citizen and also of
English birth, the consuls of the two countries interposed, and declared that the
Spanish authorities had no power to put him to death. What did they do to secure his
life when their protest was not sufficient? They wrapped him up in their flags, they
covered him with the Stars and Stripes and the Union Jack, and defied the
executioners. “Now fire a shot if you dare, for if you do so, you defy the nations
represented by those flags, and you will bring the powers of those two great empires
upon you.” There stood the man, and before him the soldiery, and though a single
shot might have ended his life, yet he was as invulnerable as though encased in triple
steel. Even so Jesus Christ has taken my poor guilty soul ever since I believed in Him,
and has wrapped around me the blood-red flag of His atoning sacrifice, and before
God can destroy me or any other soul that is wrapped in the atonement, He must
insult His Son and dishonour His sacrifice, and that He will never do, blessed be His
name. (C. H. Spurgeon.)
Believe only
It is said that some years ago a vessel sailing on the northern coast of the South
American continent, was observed to make signals of distress. When hailed by
another vessel, they reported themselves as “Dying for water!” “Dip it up then,” was
the response, “you are in the mouth of the Amazon river.” There was fresh water all
around them, they had nothing to do but to dip it up, and yet they were dying of
thirst, because they thought themselves to be surrounded by the salt sea. How often
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270. are men ignorant of their mercies? How sad that they should perish for lack of
knowledge! Jesus is near the seeker even when he is tossed upon oceans of doubt.
The sinner has but to stoop down and drink and live. (C. H. Spurgeon.)
We must believe or perish
When a shipwrecked sailor, left to the mercy of the waves, has no help within reach
or view but a spar or mast, how will he cling to it, how firmly he will clasp it—he will
hold it as life itself. If a passing billow sweep him from it, with all his might he will
make for it again, and grasp it faster than ever. To part is to perish; and so he clings—
and how anxiously! So the awakened sinner feels. The ocean of wrath surrounds him;
its billows and its waves go over him. Hell yawns beneath to engulf him. The vessel is
an utter wreck. All its floating timbers are very rottenness. Oh, how he strains his eye
searching for a mast, a plank, a spar! His eye rests on the only hope, the only rock in
the wide ocean of wrath, the Rock of Ages, the Lord Jesus. He makes for the
Saviour—he clasps Him—he cleaves to Him. Every terror of sin and of unworthiness
that strives to loosen his hold only makes him grasp with more terrible and death-
like tenacity, for he knows that to part company is to perish. (R. B.Nichol.)
The love of God is a necessity of His own nature
“God so loved the world that He gave His only begotten Son,” etc. The life and death
of Christ was but the working out of the love of God. The affection and the yearning
of heart towards His erring creatures was just the same in God before Christ came,
that Christ showed it to be while He was on earth. It is just the same still. There is no
change in God, or in His love. Man nor woman need fear disappointment there. It
has been the custom of some, a custom too much prevailing, to represent God as
being under no manner of obligation to do anything for His creatures after they had
broken His law. The trouble with this statement is that there is a great deal of truth in
it; and yet it has been made in such a manner as to give a very wrong impression. In
God’s own nature there is a necessity for His efforts for man’s redemption. (H. W.
Beecher.)
The word “so”
Come, ye surveyors, bring your chains, and try to make a survey of this word “so.”
Nay, that is not enough. Come hither, ye that make our national surveys, and lay
down charts for all nations. Come ye, who map the sea and land, and make a chart of
this word “so.” Nay, I must go further. Come hither, ye astronomers, that with your
optic glasses spy out spaces before which imagination staggers, come hither and
encounter calculations worthy of all your powers! When you have measured between
the horns of space, here is a task that will defy you—“God so loved the world.” If you
enter into that, you will know that all this love is to you—that while Jehovah loves the
world, yet He loves you as much as if there were nobody else in all the world to love.
(C. H. Spurgeon.)
The glory of the Gospel
It is not like a banquet, accommodated to the tastes and wants of so many and no
more. Like a masterpiece of music, its virtues are independent of numbers. (D.
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271. Thomas, D. D.)
God’s mercy is free
Let me tell thee that the mercy of God flows freely. It wants no money and no price
from thee, no fitness of frames and feelings, no preparation of good works or
penitence. Free as the brook which leaps from the mountain side, at which every
weary traveller may drink, so free is the mercy of God. Free as the sun that shineth,
and gilds the mountain’s brow, and makes glad the valleys without fee or reward, so
free is the mercy of God to every needy sinner. Free as the air which belts the earth
and penetrates the peasant’s cottage as well as the royal palace without purchase or
premium, so free is the mercy of God in Christ. It tarrieth not for thee: it cometh to
thee as thou art. It way layeth thee in love; it meeteth thee in tenderness. Ask not how
thou shalt get it. Thou needst not climb to heaven, nor descend to hell for it; the word
is nigh thee; on thy lip, and in thy heart if thou believest on the Lord Jesus with thy
heart, and with thy mouth makest confession of Him, thou shalt be saved.
What is it to perish
What is it to perish? It is to die in our sins, without bright angels to smile upon us as
they wait to carry us away from earth; to die without the Saviour’s glorious presence
to cheer us in the valley of the shadow of death. It is to be turned away from the shut
door of our Father’s mercy, because, like the foolish virgins, we are not ready when
the bridegroom comes. To perish is to lose the smile of God, the company of the
redeemed, the society of angels, the glories of the heavenly world, and, with no ray of
comfort or gleam of hope, to be driven away into outer darkness, into misery and
woe, without deliverance and without end. The thought of this awful perdition made
Jesus weep over Jerusalem and say, “O Jerusalem, Jerusalem: thou that killest the
prophets and stonest them that are sent unto thee, how often would I have gathered
thy children together, as a hen doth gather her brood under her wings, and ye would
not.” (Rev. R. Brewin.)
Whosoever
“Whosoever” has a finger for babes, and an arm for old men; it has an eye for the
quick, and a smile for the dull. Young men and maidens, whosoever offers its
embrace to you! Good and bad, honourable or disreputable, this “whosoever” speaks
to you all with equal truth! Kings and queens may find room in it; and so may thieves
and beggars. Peers and paupers sit on one seat in this word. “Whosoever” has a
special voice for you, my hearer! Do you answer, “But I am an oddity”? “Whosoever”
includes all the oddities. I always have a warm side towards odd, eccentric, out-of-
the-way people, because I am one myself, at least so I am often said to be. I am
deeply thankful for this blessed text; for if I am a lot unmentioned in any other
catalogue, I know that this includes me: I am beyond all question under the shade of
“whosoever.” No end of odd people come to the Tabernacle, or read my sermons; but
they are all within the range of “whosoever.” (C. H. Spurgeon.)
Whosoever
When the great mutiny in India had been brought to a close, and peace was being
made between the government and the rebels, the Queen caused a proclamation to be
made throughout the rebel provinces that all who should lay down their arms, and
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272. come to certain appointed places by a fixed day, should receive forgiveness, with
some exceptions. Ah! these exceptions. The poor fellows who knew they could not be
forgiven, but must be put to death, never came. The love of God knows no
exceptions; whosoever will ,nay come. (C. H. Spurgeon.)
Whosoever
Somebody said he would rather read “Whosoever” than see his own name, because
he should be afraid it might refer to some other man who might have the same name.
This was well brought out in a prison the other day, when the chaplain said to me, “I
want to describe a scene that occurred here some time ago. Our Commissioners went
to the Governor of the State and got him to give his consent to grant pardons to five
men on account of their good behaviour. The Governor said the record was to be kept
secret; the men were to know nothing about it; and at the end of six months the
criminals were brought out, the roll was called, and the President of the Commission
came up and spoke to them; then putting his hand in his pocket he drew out the
papers and said to those 1,100 convicts, ‘I hold in my hand pardons for five men.’ I
never witnessed anything like it. Every man held his breath, and was as silent as
death. Then the Commissioner went on to tell how they obtained these pardons; that
it was the Governor who granted them,” and the chaplain said the suspense was so
great that he spoke to the Commissioner and asked him to first read out the names of
those who were pardoned before he spoke further, and the first name was given out
thus, “Reuben Johnson will come out and get his pardon.” He held out the papers but
no one came. He looked all around, expecting to see a man spring forward at once;
still no one arose, and he turned to the officer of the prison and said, “Are all the
convicts here?” “Yes,” was the reply. “Then, Reuben Johnson will come and get his
pardon.” The real Reuben Johnson was all this time looking around to see where
Reuben was; and the chaplain beckoned to him, and he turned and looked around
and behind him, thinking some other man must be meant. A second time he
beckoned to Reuben, and called to him, and the second time the man looked around
to see where Reuben was, until at last the chaplain said to him, “You are the man,
Reuben;” and he rose up out of his seat and sank back again, thinking it could not be
true. He had been there for nineteen years, having been placed there for life; and
when he came up and took his pardon he could hardly believe his eyes, and he went
back to his seat and wept like a child: and then, when the convicts were marched
back to their cells, Reuben had been so long in the habit of falling into line and taking
the lock step with the rest that he fell into his place, and the chaplain had to say,
“Reuben, come out; you are a free man.” (D. L. Moody.)
The naturalness of God’s love
When William Knibb had been preaching from this text in Jamaica, returning home
he came up with an old black woman, and he said to her, “What do you think of the
great love of God?” Simplicity is often allied to sublimity. “Think, massa!” she
replied; “Me think it be just like Him.” So it is. St. Peter says, “According to His
abundant mercy He hath begotten us again.” It is just like Him. It is as a father
pitieth his children. (S. Coley.)
Christ not the cause but the manifestation of God’s love
The law of gravitation existed from the foundation of the world, it daily exerted its
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273. influence, keeping the stars in their orbits, and swinging them around their
respective centres. The mysterious force, however, was unknown until discovered by
Sir Isaac Newton, and published in his writings. It existed from the first; only a
century or two ago was it made manifest. In like manner the love of God existed from
eternity, from days of old. It burnt as hot in the days of Noah and of Abraham, as on
the Incarnation morn or the Atonement eve. All through the ages it governed the
world with a view to its final redemption. But in the Incarnation and Propitiation was
it revealed, only then did it force itself upon the obtuse vision of the world. “Ye have
believed that I came out from God. I came forth from—out of—the Father, and am
come into the world.” Not only He came from God, but He came out of God. John the
Baptist came from God. (J. C. Jones, D. D.)
The love of God as seen in the gift of Christ
A story has been often told of the fondness of parents for their children; how in a
famine in the East a father and mother were reduced to absolute starvation, and the
only possibility of preserving the life of the family was to sell one of the children into
slavery. So they considered it. The pinch of hunger became unbearable, and their
children pleading for bread tugged so painfully at their heart-strings, that they must
entertain the idea of selling one to save the lives of the rest. They had four sons. Who
of these should be sold? It must not be the first: how could they spare their firstborn?
The second was so strangely like his father that he seemed a reproduction of him,
and the mother said that she would never part with him. The third was so singularly
like the mother that the father said he would sooner die than that this dear boy
should go into bondage; and as for the fourth, he was their Benjamin, their last, their
darling, and they could not part with him. They concluded that it were better for
them all to die together than willingly to part with any one of their children. Do you
not sympathize with them? I see you do. Yet God so loved us that, to put it very
strongly, He seemed to love us better than His only Son, and did not spare Him that
He might spare us. He permitted His Son to perish from among men “that whosoever
believeth in Him might not perish, but have everlasting life.” (C. H. Spurgeon.)
The love of God in the gift of Christ
When Jesus looked at the poor widow He found a new rule of arithmetic. When she
dropped in her two mites He said that she had given more than they all. What new
rule was this? Many had given much, but the Lord looked at what they had left. This
woman had given all. Try God by His own rule. He had but one Son—His only
begotten. If He had taken every star from the sky, and manipulated those stars, and
moulded them all into a gigantic body of which every star was an atom; and then if
He had taken every seraph from His throne and made a mighty amalgam of all souls
into one, and had put that giant mind into that gigantic body, and given that body
and soul for man, it would have been as nothing to this. A word of His could have
restored the dismantled heavens; but God Himself cannot make an only-begotten
Son. (S. Coley.)
God’s provision of the sacrifice
Transport yourselves in imagination to Athens or Rome; observe closely the images
of the gods, in motley crowds on either hand of you; see the rivers of red blood
flowing towards them. No marvel that “Paul’s spirit was stirred within him as he saw
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274. the city wholly given to idolatry.” Come with me again to Jerusalem. Behold the
image of the invisible God lifted up on Calvary. Does blood flow towards it No: blood
flows from it. Here, then, we have hit upon the radical difference between paganism
and Christianity. Blood to the image: that is’ the essence of paganism. Blood from the
image: that is the essence of Christianity. The heathen gods demand a sacrifice, but
never provide it; the gospel God both demands it and provides it. “He gave His only-
begotten Son.” (J. G. Jones, D. D.)
God’s love and justice in sacrifice
King Zeleueus decreed that whosoever committed a particular offence should lose his
eyes; and the first person found guilty was his own son. What a company would be
gathered, and what an anxious inquiry there would be! What will the king do? Will he
set aside the law because the offender is royal? Amid the hush of that gathered
company the officer sternly commanded to do his duty dashed out one of the prince’s
eyes. “Stop,” said the king, “take the other from me.” This was done. This will show
that the love of the king was seen all the more from the justice of his administration.
(S. Coley.)
Salvation
I. ITS ORIGIN IN THE LOVE OF GOD, which will appear after we consider that
1. Man by nature is in a state of degradation and spiritual death by reason of sin.
2. The essential means of salvation is the free gift of God.
II. THE MANIFESTATION OF THIS LOVE. Observe
1. The gift.
2. The faithfulness of the Father in this transaction.
3. The part which the Son took in this stupendous work.
4. The necessity of this gift.
III. THE MEANS BY WHICH WE BECOME PERSONALLY INTERESTED IN THIS
GIFT.
1. There must be repentance.
2. There must be faith. (J. Gaskin, M. A.)
The cost and cheapness of salvation
A preacher had gone down into a coal mine during the noon-hour to tell the miners
of the glad tidings of salvation. Meeting the foreman on his way back to the shaft he
asked him what he thought of God’s manner of saving men. “Oh, it is too cheap, I
cannot believe in such a religion as that.” Without an immediate reply to his remark
the preacher asked, “How do you get out of this place?” “Simply by getting into the
cage,” was the reply. “And does it take long to get to the top?” “Oh, no; only a few
seconds.” “Well, that certainly is very easy and simple. But do you not need help to
raise yourself?” said the preacher. “Of course not,” replied the miner, “As I have said,
you have nothing to do but to get into the cage.” “But what about the people who
sunk the shaft, and perfected all this arrangement? Was there much labour or
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275. expense about it?” “Yes, indeed; that was a laborious and expensive work. The shaft
is a thousand feet deep, and it was sunk at great cost to the proprietors; but it is our
way out, and without it we should never be able to get to the surface.” “Just so,” and
when God’s Word tells you that whosoever believeth on the Son of God hath
everlasting life, you say, “Too cheap,” forgetting that God’s work to bring you and
others out of the pit of destruction was accomplished at a vast cost, the price being
the death of His only-begotten Son. (W. Baxendale.)
Redemption through Christ
I. MEN NEED DELIVERANCE FROM DEATH.
II. GOD’S LOVE IS SO GREAT AS TO PROMPT TO DELIVERANCE.
III. THIS DELIVERANCE HAS BEEN WROUGHT OUT BY SELF-SACRIFICE ON
THE PART OF GOD.
IV. THIS DELIVERANCE IS MADE OURS BY A PERSONAL FAITH IN THE LORD
JESUS CHRIST. (C. D. Barrows.)
Redemption
I. THE DOCTRINE. “God so loved,” etc.
1. The first cause of redemption—the love of God to man. Christ died not that
God might, but because He did love us.
(1) This is a doctrine distinctive of the Bible. You find it nowhere else. Men
talk about the mercy of God, but if we give up the ideas of God obtained from
the Scriptures how do we know that He is a God of love? What is there in
nature to suggest it? There we see the reign of law: sin and suffer.
(2) The presence of such a truth in the Bible forms one of the most powerful
vindications of its authority. If it contained nothing different from other
books we might reasonably question its Divine origin.
(3) But familiarity has deadened the force and beauty of this great Bible truth
in those who have heard it so often.
(4) Here, however, is the marvel of marvels—standing alone in the universe—
that God loves a race that has defied and insulted Him.
2. The mode of human redemption. God’s love could not be a powerless thing
dealing in fine sentiment and words of pity. It had a great end in view which
could only be secured by an unparalleled sacrifice. “He gave His only begotten
Son.”
(1) The designation of the Redeemer is peculiar and significant. Unlike other
sons, He has a position of His own, and His name is an incidental but most
powerful proof of His Divinity.
(2) The Redeemer was “given,” not to be a mere teacher or example, but to be
the propitiation for sin.
3. The extent of human redemption. It would not be easy to find language more
free and comprehensive than “the world … whosoever.” All are not saved, but
none need be unpardoned. An universal need is here universally provided for.
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276. II. THE DUTY. God has lavished the love of His heart on us and requires the trust
and love of ours. Nothing can be simpler or more common than trust, the child’s first
lesson and act. This is illustrated in the miracles of Christ. Only believe that Jesus has
the will and the power to save and your confidence will not be disappointed.
1. Faith is different from knowledge. Yet there must be some knowledge. But
there may be little knowledge and strong faith, and much knowledge and no faith.
There are many well-instructed people who shrink from the thought of infidelity.
Yet infidelity is the want of trust in God and Christ. Faith is the soul’s own rest in
Jesus as its own Redeemer.
2. The text makes no distinction in the kind or degree of faith. It is doubtless
better to have a firm than a weak faith. Still, if a man have faith at all he will be
saved.
III. THE PROMISE. “Eternal life.”
1. A present realization.
2. “More abundantly” hereafter. Of this the unbeliever is deprived in time and
eternity. He that believeth not is dead already. (J. Guiness Rogers, B. A.)
The Christian’s creed
I. Its first article is—GOD LOVES THE WORLD. Easy to say, impossible to realize in
all its augustness. The great question is, What does God feel? Agnostics do not know
whether He is force or Father. But when they cannot tell what you yearn to know
Jesus comes, and there is light over all the darkness and despair of life. On any lips
this would be a wonderful word, but in the lips of Christ “love” meant all that was in
His own heart. Himself the embodiment of love, He lifts our eyes to heaven and says,
God loves, not made, rules, judges, but loves; and not the Church, but the world, and
every individual in it. Mankind is not a larger family for God to love than is yours for
you.
II. Its second article is—GOD HAS GIVEN US HIS SON. Love is ever giving. It gives
its best. Our best earthly gifts are our friends, and God gives us the best friend. And
He is ours absolutely, individually, and for ever—all He is and all He has. Value the
gift which cost God so much.
III. The third article is—WHOSOEVER BELIEVETH IN CHRIST, etc. The condition
upon which we are to receive salvation is universally practicable. If there were any
other it would shut some one out. All our training in this world is a training for faith.
All the joys of life are joys of trust. It is not a question whether faith shall be the
condition of salvation. It is a necessity in the nature of things. If you suspect any you
shrink from them. Doubt is the great gulf fixed between you and God, but faith is the
link which binds us to Him. All that is needed, therefore, is the entrustment of the
heart to God. Conclusion: That is our creed.
1. Repent of treating it so negligently.
2. Be not ashamed of it.
3. Fear not its future. Man will want no new one until all that wakes up our need
of Christ is destroyed. (R. Glover.)
The everlastings
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277. I. The everlasting FATHER.
II. The everlasting SON.
III. The everlasting LOVE.
IV. The everlasting LIFE. (J. C. Jones.)
The morality of the Evangelical faith
I. In these words I find my religion, theology, ethics, and politics, politics being one
of the chief branches of ethics.
1. The Divine love for mankind.
2. The mission of the love of God for salvation.
3. Faith in the Son of God the condition of salvation.
4. Eternal life the gift of Divine love to all who believe in Christ.
II. Evangelical Christians have claimed one of these truths as preeminently their
own. Faith in Christ as the condition of salvation is the very heart of the Gospel.
Whitefield the Calvinist and Wesley the Arminian differed on many points, but when
a man asked, “What must I do to be saved?” each gave the same answer.
III. Luther maintained that justification by faith was the test of a standing or a
falling Church. We go further. It is as necessary to preach that men are sanctified by
faith. Faith is the root of morality as well as the condition of pardon. Heb_11:1-40.,
which illustrates the triumphs of faith, is an unfinished fragment. You must add to it
the story of the saintliness, heroism, righteousness, and charity of sixty generations;
even then it remains a fragment still.
IV. To believe in Christ—what is it? Not the mere acceptance, however cordial, of the
Christian creed. It is to have confidence in Christ, unreserved, unqualified,
unmeasured. Whatever dignity Christ claims, faith reverently acknowledges.
Whatever relations He assumes to God and to man, it concedes. Whatever authority
He asserts, it submits to. When He teaches, faith admits His teaching as absolute
truth. When He commands, faith accepts His precepts as the perfect law of life.
When He promises, faith relies on Him to fulfil. To admit some of Christ’s claims and
to reject the rest; to listen to His declarations that His blood is shed for the remission
of sins; to refuse to listen, or to listen incredulously, when He speaks as the moral
ruler of the race, this is inconsistent with faith in Him. (R. W. Dale, D. D.)
The power of this gospel of love on its first proclamation
If we could but hear the words for the first time, and without prepossessions either of
Pharisaic error or logical orthodoxy, hear them with nothing but consciousness of sin
and thirst for life, before the love of God had been hardened into doctrine, and the
only begotten Son has become a quarrel for the schools. “Do your gods love you?”
asked a missionary of some Indians. “The gods never think of loving,” was the
cheerless answer. The text before us was read. “Read it again,” asked the arrested
pagan. “That is large light, read it again.” A third time the blessed words were
repeated; and with this emphatic response, “That is true, I feel it.” On one occasion a
missionary was dictating to a native amanuensis the translation of the First Epistle,
and when he reached the passage, “Now are we the sons of God,” the poor child of
heathenism burst into tears, and exclaimed, “ It is too much, it is too much; let me
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278. put it, Now are we permitted to kiss His feet.” (A. J. Morris.)
God’s love for man
The missionary Nott was once reading and explaining this passage to some awakened
Tahitians. One of his auditors asked: “Is it then really true that God has so loved you
and us that He gave His only begotten Son for us?” Nott stedfastly affirmed that the
gospel which he was preaching was really true; upon which the Tahitian cried out:
“Oh, and thou canst speak of such love without tears!”—himself weeping from shame
and joy. (R. Besser, D. D.)
The love of God
When Bonplau the botanist climbed one of the loftiest peaks of the Andes, he found it
a volcano. The rim of the crater was covered with scoriae, and everything that looked
like blasting and desolation, but just in one little crevice there was a tiny bright
flower.
There it grew in beauty. Like enough the seed had dropped from a bird. The shower
had fallen, the sun had shone, and the flower had grown there waving in the wind
amidst surrounding desolation. The flower growing there on the rim of that fire
funnel is something like the grand and beautiful love of God. He has planted flowers
on the rim of perdition, on the very edge of that rim. (S. Coley.)
Whosoever
When John Williams sailed in his missionary ship, he said as he touched a shore
where he had never been before, where no foot of white man had ever trod, wherever
he preached for the first time he had this for his text. No text could bear him beyond
this. He could stand anywhere, on any shore, and cry, “ God so loved the world.” (S.
Coley.)
Whosoever
“I thank God for this word ‘whosoever,’” remarked Richard Baxter, “did it read, there
is mercy for Richard Baxter, I am so vile, so sinful, that I would have thought it must
have meant some other Richard Baxter; but this word ‘whosoever’ includes the worst
of all the Baxters that ever lived.”
The universality of the atonement
Suppose a will is made by a rich man bequeathing certain property to certain
unknown persons, described only by the name of “the elect.” They are not described
otherwise than by this term, and all agree that although the maker of the will had the
individuals definitely in his mind, yet that he left no description of them, which
either the persons themselves, the courts, nor any living mortal can understand. Now
such a will is of necessity altogether null and void. No living man can claim under
such a will, and none the better though these elect were described as residents of
Oberlin. Since it does not embrace all the residents of Oberlin, and does not define
which of them, all is lost. All having an equal claim and none any definite claim, none
can inherit. If the atonement were made in this way, no living man would have any
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279. valid reason for believing himself one of the elect, prior to his reception of the Gospel
Hence he would have no authority to believe and receive its blessings by faith. In fact,
the atonement must be wholly void—on this supposition—unless a special revelation
is made to the persons for whom it is intended. (C. G. Finney, D.D.)
The personal appropriation of the atonement
During a revival season, a young man came to me in the inquiry room, and showed
me a card like the following:
GOD SO LOVED THE WORLD, THAT HE GAVE HIS ONLY BEGOTTEN SON,
THAT BELIEVING ON HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING
LIFE.
In the blank space, the young man had written his own name in full. Said he: “My
superintendent gave me this card on condition that I would write my name in the
blank space. If I had known what it was, I never would have promised; for I have had
no peace since that day.” That night, on his knees, he found peace. Let the teacher
prepare such cards, and try the plan. I have tried it with powerful effect. It makes this
seem personal, and puts “me” in the place of “whosoever.” (A. F. Schauffer.)
A mother’s lesson
A young soldier was shot on the battlefield, and dragged by a comrade aside to die.
He shut his eyes, and all his past life flashed before him. It seemed but an instant of
time. He looked forward and saw eternity, like a great gulf, ready to swallow him up,
with his sins as so many weights sinking him deeper and deeper. Suddenly a lesson,
which his pious mother taught him when a little boy at her knee, stood before him in
shining letters. It was a lesson he heard repeated again and again and again; she was
never tired of imprinting it on his memory before she died; it was her only legacy. In
the gaiety of life he had forgotten it. He had lost his hold on it, but it had never quite
lost its hold on him; and now, in the hour of peril, it threw out to him a rope of
mercy. What was it? “God so loved the world,” etc. He caught the rope; it seemed let
down from heaven. “Lord, I believe,” he cried; “save me, or I perish!” Till he died, a
few hours after, he said little but this one prayer: “Lord, I believe; save me, or I
perish!” a prayer never uttered by the penitent soul in vain. (Clerical Anecdotes.)
17 For God did not send his Son into the world
to condemn the world, but to save the world
through him.
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280. BARNES, "To condemn the world - Not to judge, or pronounce sentence on
mankind. God might justly have sent him for this. Man deserved condemnation, and
it would have been right to have pronounced it; but God was willing that there should
be an offer of pardon, and the sentence of condemnation was delayed. But, although
Jesus did not come then to condemn mankind, yet the time is coming when he will
return to judge the living and the dead, Act_17:31; 2Co_5:10; Mat. 25:31-46.
CLARKE, "For God sent not, etc. - It was the opinion of the Jews that the
Gentiles, whom they often term the world, ‫עלמה‬ olmah, and ‫העולם‬ ‫אומות‬ omoth haolam,
nations of the world, were to be destroyed in the days of the Messiah. Christ corrects
this false opinion; and teaches here a contrary doctrine. God, by giving his Son, and
publishing his design in giving him, shows that he purposes the salvation, not the
destruction, of the world - the Gentile people: nevertheless, those who will not
receive the salvation he had provided for them, whether Jews or Gentiles, must
necessarily perish; for this plain reason, There is but one remedy, and they refuse to
apply it.
GILL, "For God sent not his Son into the world,.... God did send his Son into
the world in the likeness of sinful flesh, being made of a woman, and made under the
law; and which is an instance of his great love, and not of any disrespect to his Son,
or of any inequality between them: but then this was not
to condemn the world; even any part of it, or any in it: not the Gentiles, as the
Jews thought he would; for though God had suffered them to walk in their own ways,
and had winked at, or overlooked the times of their ignorance, and had sent no
prophet unto them, nor made any revelation of his will, or any discovery of his
special grace unto them; yet he sent his Son now, not to destroy them for their
idolatry, and wickedness, but to be the Saviour of them: nor the Jews; for as
impenitent and unbelieving, and as wicked as they were, he did not accuse them to
the Father, nor judge and condemn them; he was to come again in power and great
glory, when he would take vengeance on them, and cause wrath to come upon them
to the uttermost, for their disbelief and rejection of him; but this was not his business
now: nor the wicked of the world in general; to judge, and condemn them, will be his
work, when he comes a second time, in the day God has appointed to judge the world
in righteousness.
But the end of his mission, and first coming is,
that the world through him might be saved; even the world of the elect in
general, whom God determined to save, and has chosen, to obtain salvation by Jesus
Christ, and has appointed Christ to be the salvation of; and who being sent, came
into the world to seek and save them; and his chosen people among the Gentiles in
particular: wherefore he is said to be God's salvation to the ends of the earth: and all
the ends of the earth are called upon to look unto him, and be saved by him, Isa_
49:6.
HENRY, "Secondly, Here is God's design in sending hi Son into the world: it was
that the world through him might be saved. He came into the world with salvation in
his eye, with salvation in his hand. Therefore the aforementioned offer of live and
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281. salvation is sincere, and shall be made good to all that by faith accept it (Joh_3:17):
God sent his Son into the world, this guilty, rebellious, apostate world; sent him as
his agent or ambassador, not as sometimes he had sent angels into the world as
visitants, but as resident. Ever since man sinned, he has dreaded the approach and
appearance of any special messenger from heaven, as being conscious of guilt and
looking for judgment: We shall surely die, for we have seen God. If therefore the Son
of God himself come, we are concerned to enquire on what errand he comes: Is it
peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this
scripture returns the answer, Peaceably. 1. He did not come to condemn the world.
We had reason enough to expect that he should, for it is a guilty world; it is
convicted, and what cause can be shown why judgment should not be given, and
execution awarded, according to law? That one blood of which all nations of men are
made (Act_17:26) is not only tainted with an hereditary disease, like Gehazi's
leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with
whom God had war from generation to generation; and justly may such a world as
this be condemned; and if God would have sent to condemn it he had angels at
command, to pour out the vials of his wrath, a cherub with a flaming sword ready to
do execution. If the Lord had been pleased to kill us, he would not have sent his Son
amongst us. He came with full powers indeed to execute judgment (Joh_5:22, Joh_
5:27), but did not begin with a judgment of condemnation, did not proceed upon the
outlawry, nor take advantage against us for the breach of the covenant of innocency,
but put us upon a new trial before a throne of grace. 2. He came that the world
through him might be saved, that a door of salvation might be opened to the world,
and whoever would might enter in by it. God was in Christ reconciling the world to
himself, and so saving it. An act of indemnity is passed and published, through
Christ a remedial law made, and the world of mankind dealt with, not according to
the rigours of the first covenant, but according to the riches of the second; that the
world through him might be saved, for it could never be saved but through him;
there is not salvation in any other. This is good news to a convinced conscience,
healing to broken bones and bleeding wounds, that Christ, our judge, came not to
condemn, but to save.
CALVIN, "17.For God sent not his Son into the world to condemn the world. It
is a confirmation of the preceding statement; for it was not in vain that God sent
his own Son to us. He came not to destroy; and therefore it follows, that it is the
peculiar office of the Son of God, that all who believe may obtain salvation by
him. There is now no reason why any man should be in a state of hesitation, or of
distressing anxiety, as to the manner in which he may escape death, when we
believe that it was the purpose of God that Christ should deliver us from it. The
word world is again repeated, that no man may think himself wholly excluded, if
he only keep the road of faith.
The word judge ( πρίνω) is here put for condemn, as in many other passages.
When he declares that he did not come to condemn the world, he thus points out
the actual design of his coming; for what need was there that Christ should come
to destroy us who were utterly ruined? We ought not, therefore, to look at any
thing else in Christ, than that God, out of his boundless goodness chose to extend
his aid for saving us who were lost; and whenever our sins press us — whenever
Satan would drive us to despair — we ought to hold out this shield, that God is
unwilling that we should be overwhelmed with everlasting destruction, because
he has appointed his Son to be the salvation of the world
281

282. When Christ says, in other passages, that he is come to judgment, (John 9:39;)
when he is called a stone of offense, (1 Peter 2:7;) when he is said to be set for the
destruction of many, (Luke 2:34 :) this may be regarded as accidental, or as
arising from a different cause; for they who reject the grace offered in him
deserve to find him the Judge and Avenger of contempt so unworthy and base. A
striking instance of this may be seen in the Gospel; for though it is strictly
the power of God for salvation to every one who believeth,
(Romans 1:16,)
the ingratitude of many causes it to become to them death. Both have been well
expressed by Paul, when he boasts of
having vengeance at hand, by which he will punish all the adversaries of his
doctrine after that the obedience of the godly shall have been fulfilled,
(2 Corinthians 10:6)
The meaning amounts to this, that the Gospel is especially, and in the first
instance, appointed for believers, that it may be salvation to them; but that
afterwards believers will not escape unpunished who, despising the grace of
Christ, chose to have him as the Author of death rather than of life.
CALVIN, "Verse 17
For God sent not his Son into the world to judge the world; but that the world
should be saved through him.
Here again, these words have a pertinent application to the prejudices of
Nicodemus and the class to which he belonged, to such a degree that it is
mandatory to believe they were spoken to Nicodemus by the Saviour, and that
they were not anything projected into this context from the thoughts of the
apostle John. The Sanhedrinists and all of the leaders of Israel were anxiously
expecting a Messiah who would put the Romans out of their country, blast the
whole Gentile world with the judgment they hoped God would execute upon
them, and restore the political economy of the chosen people. Here, Christ flatly
rejected any notion that he had come to execute any such judgment upon the
Gentiles, hence, he said, "God sent not the Son into the world to judge the
world ..." (that is, in the sense they expected). There was, to be sure, a function of
judgment pertaining to the Son, revealed later in this Gospel (John 5:22ff); and
that was not here denied. What was denied was Christ's conformity to the Jewish
expectation of judgment upon the Gentiles.
Christ's first advent was not to pronounce and execute judgment upon the
nations abiding in God's wrath; but rather, his was a saving mission,
commensurate with God's love of the whole human creation. It was that saving
mission which formed the burden of the Lord's mission in the first advent.
BARCLAY, "LOVE AND JUDGMENT (John 3:17-21)
3:17-21 For God did not send his son into the world to condemn the world, but
that the world might be saved through him. He who believes in him is not
282

283. condemned, but he who does not believe already stands condemned. And this is
the reason of this condemnation--the light came into the world and men loved the
darkness rather than the light, for their deeds were evil. Every one of whose
deeds are depraved hates the light, and does not come to the light, but his deeds
stand convicted. But he who puts the truth into action comes to the light, that his
deeds may be made plain for all to see, because they are done in God.
Here we are faced with one other apparent paradox of the Fourth Gospel--the
paradox of love and judgment. We have just been thinking of the love of God,
and now suddenly we are confronted with judgment and condemnation and
conviction. John has just said that it was because God so loved the world that he
sent his Son into the world. Later he will go on to show us Jesus saying: "For
judgment I came into this world" (John 9:39). How can both things be true?
It is quite possible to offer a man an experience in nothing but love and for that
experience to turn out a judgment. It is quite possible to offer a man an
experience which is meant to do nothing but bring joy and bliss and yet for that
experience to turn out a judgment. Suppose we love great music and get nearer
to God in the midst of the surge and thunder of a great symphony than anywhere
else. Suppose we have a friend who does not know anything about such music
and we wish to introduce him to this great experience, to share it with him, and
give him this contact with the invisible beauty which we ourselves enjoy. We
have no aim other than to give our friend the happiness of a great new
experience. We take him to a symphony concert; and in a very short time he is
fidgeting and gazing around the hail, extremely bored. That friend has passed
judgment on himself that he has no music in his soul. The experience designed to
bring him new happiness has become only a judgment.
This always happens when we confront a man with greatness. We may take him
to see some great masterpiece of art; we may take him to listen to a prince of
preachers; we may give him a great book to read; we may take him to gaze upon
some beauty. His reaction is a judgment; if he finds no beauty and no thrill we
know that he has a blind spot in his soul. A visitor was being shown round an art
gallery by one of the attendants. In that gallery there were certain masterpieces
beyond all price, possessions of eternal beauty and unquestioned genius. At the
end of the tour the visitor said: "Well, I don't think much of your old pictures."
The attendant answered quietly: "Sir, I would remind you that these pictures are
no longer on trial, but those who look at them are." All that the man's reaction
had done was to show his own pitiable blindness.
This is so with regard to Jesus. If, when a man is confronted with Jesus, his soul
responds to that wonder and beauty, he is on the way to salvation. But if, when
he is confronted with Jesus, he sees nothing lovely, he stands condemned. His
reaction has condemned him. God sent Jesus in love. He sent him for that man's
salvation; but that which was sent in love has become a condemnation. It is not
God who has condemned the man; God only loved him; the man has condemned
himself.
The man who reacts in hostility to Jesus has loved the darkness rather than the
283

284. light. The terrible thing about a really good person is that he always has a
certain unconscious element of condemnation in him. It is when we compare
ourselves with him that we see ourselves as we are. Alcibiades, the spoilt
Athenian man of genius, was a companion of Socrates and every now and again
he used to break out: "Socrates, I hate you, for every time I meet you, you let me
see what I am." The man who is engaged on an evil task does not want a flood of
light shed on it and him; but the man engaged on an honourable task does not
fear the light.
Once an architect came to Plato and offered for a certain sum of money to build
him a house into none of whose rooms it would be possible to see. Plato said: "I
will give you double the money to build a house into whose every room everyone
can see." It is only the evil-doer who does not wish to see himself and who does
not wish anyone else to see him. Such a man will inevitably hate Jesus Christ, for
Christ will show him what he is and that is the last thing that he wants to see. It
is the concealing darkness that he loves and not the revealing light.
By his reaction to Jesus Christ, a man stands revealed and his soul laid bare. If
he regards Christ with love, even with wistful yearning, for him there is hope;
but if in Christ he sees nothing attractive he has condemned himself. He who was
sent in love has become to him judgment.
SIMEON, "THE END FOR WHICH GOD SENT HIS SON
John 3:17. For God sent not his Son into the world to condemn the world; but
that the world through him might be saved.
AN expectation generally prevailed among the Jews that their Messiah would
interpose on behalf of their nation alone, and bring all other kingdoms into
subjection to them. Our Lord took frequent occasions to rectify this mistake, and
to shew, that he was to be the Saviour, not of one people only, but of the whole
world. In this discourse with Nicodemus, he introduces this important subject in
such a way as to inform his mind, without shocking his prejudices. Having
explained to him the nature and necessity of regeneration, and shewn him, by
reference to a well-known type, the way of salvation, he declares, that the whole
world, Gentiles as well as Jews, were to participate the benefits of his coming;
and that God, in sending him into the world, had as much respect to the welfare
of the benighted heathens as of his chosen and peculiar people. To elucidate the
words before us, we shall shew,
I. That, supposing God to send his Son into the world, it was far more
probable that he should send him to condemn the world than to save it—
That God should ever send his Son into the world at all is such a mystery as must
for ever fill the whole universe with amazement. But supposing him to make
known his determination to do so, the probability certainly was that it should be
for our destruction rather than our salvation—
1. Consider what was the state of the world at the time he did send his Son—
284

285. [Had he seen the greater part of mankind lamenting their fall, wishing earnestly
that some way could be devised for their recovery, and struggling, but with
unsuccessful efforts, to get free from sin, we might have supposed that God
would exercise mercy towards us, and open a way for our restoration through
the sacrifice of his Son. But when the whole mass of mankind were up in arms
against him, when not one of the whole human race (except a few whose hearts
he himself had touched) desired reconciliation with him; yea, when all were
utterly averse from it, and desired nothing so much as to live in sin with
impunity, and wished for no better heaven than the unrestrained indulgence of
their lusts; for what end could God send his Son, but to execute upon them the
vengeance they deserved?]
2. Consider for what end God had before sent messengers from heaven—
[God had on some remarkable occasions commissioned angels to perform his
will: and though, when sent to some highly-favoured individuals, they were
messengers of mercy, yet, when sent to the avowed enemies of God, they were,
for the most part, ministers of wrath to execute the most signal vengeance. Who
can contemplate Sodom and the cities of the plain; who can call to mind the
Egyptian first-born; who can survey one hundred and eighty-five thousand
soldiers lying dead in the Assyrian camp; and not tremble at the thought of a
messenger being sent from heaven? Suppose then we should hear that God was
about to send his own Son from heaven to execute his will with respect to the
whole world, and especially such a world as this; what would any one imagine,
but that, as it was not a particular city or nation that God was about to punish,
but a whole world, he had determined to employ his own Son; and that the
judgments he was about to inflict, would be great in proportion to the power and
dignity of the executioner? As for conceiving the idea that he should send his Son
to save the world, it would not so much as enter into the mind of any created
being.]
3. Consider that God certainly foreknew the way in which the world would
treat his Son—
[If God had not certainly foreknown all future events, he might perhaps have
reasoned thus: ‘I have sent to that wretched world my servants the prophets, and
instead of attending to them they have persecuted them even unto death: but if I
should send them my Son, surely they would reverence him; they would not dare
to lift up a finger against him; they would be so struck with wonder at my
condescension and love, that they would return instantly to their allegiance.
Rather therefore than they should perish, I will send them my Son to save them.’
But God knew that instead of reverencing his Son, they would no sooner see him,
than they would exclaim, “This is the heir; come let us kill him, that the
inheritance may be ours.” He knew full well that, however manifest the
credentials of his Son, and however indisputable the evidences of his divine
mission, they would not believe in him, but would cast him out of the vineyard
and slay him. What then must we suppose God would say on such an occasion?
Surely he would speak to this effect: ‘If I could hope that they would reverence
285

286. my Son, I would overlook all the injuries done to my prophets, and would even
send my Son for their salvation: but I know they would all thirst for his blood;
they would pluck me from my throne if they were able; and, if I should put my
Son into their power, they would load him with all manner of indignities, and
put him to the most ignominious death: shall I then, foreseeing these things as I
do, put him into their power? No: that were unworthy of my majesty, and
degrading to my Son. I may possibly send my Son; but, if I do, it shall not be to
save the world, but to condemn them according to their desert.’]
These considerations fully evince the improbability that God should ever use the
mediation of his Son in a way of mercy towards us. Yet we must add,
II. That, notwithstanding it was so improbable, God did really send his Son,
not to condemn, but to save the world—
The frequency with which we hear of this stupendous mystery, prevents the
surprise which the declaration of it must otherwise excite. But, whatever the
ignorance of scoffers, and the pride of infidels may suggest, be it known to all,
that God did send his Son,
1. To expiate sin—
[God knew that it was impossible for man to atone for sin — — — Yet it was
also impossible that sin could be forgiven, unless an adequate atonement were
offered to the Divine Majesty — — — What was to be done? The angels, even if
they were willing, were not able to undertake our cause. There was but one, even
in heaven, that was competent to the mighty task of appeasing incensed Majesty,
and of satisfying offended justice: there was none but Jesus, the best-beloved of
the Father, who from eternity had lain in his bosom. And would the Father give
him? Yes; “He spared not his own Son, but delivered him up for us all.” “He
prepared him a body,” and “sent him to be a propitiation, not for our sins only,
but also for the sins of the whole world” — — — What amazing love! Eternity
will not suffice to explore and celebrate this stupendous mystery.]
2. To work out a righteousness for us—
[Mankind were as unable to provide for themselves a righteousness wherein they
might stand before God, as they were to make an atonement for their past
offences — — — But, behold, God would not leave us destitute; he gave his Son
to fulfil the law which we had broken, and, “to bring in an everlasting
righteousness,” “which should be unto all and upon all them that
believe” — — — The name given him on this very account is, “The Lord our
Righteousness.” Clothed in his unspotted robe, the vilest of returning prodigals
may stand perfect and complete in the presence of their God — — — Every one
of them may say, “In the Lord have I righteousness and strength.”]
3. To exalt us to glory—
[It was not only to begin, but to carry on and perfect our salvation, that the
286

287. Father sent his Son into the world. He is to be both “the author and the finisher
of our faith” — — — Having delivered our souls from the guilt of sin, and from
the powers of darkness, he will raise up our bodies also from the grave, and exalt
us to sit upon his throne for evermore — — — Never will he cease from his
work, till he has fully and finally accomplished it on behalf of his people — — —
How wonderful is this! Surely it almost exceeds belief: that, instead of
condemning the world, God should send his Son to save it, to save it by laying
down his own life a ransom for us, and by managing all the concerns of every
one of his elect till he shall have finally established them in the possession of their
heavenly inheritance! Hear, O heavens, and be astonished, O earth: yea, let all
the choirs of heaven make it the everlasting subject of their highest
praises — — —]
Address—
1. Those who are regardless of their own salvation—
[Alas! how little effect do the wonders of redemption produce on the world at
large! But what an aggravation of their guilt will it be to have poured contempt
upon the Son of God! Surely God’s greatest mercy will prove their heaviest
curse. The very devils will have more to say on their own behalf than they. Satan
himself may say, “I never had salvation offered me; I never sinned against
redeeming love.” But careless sinners are daily “trampling under foot the Son of
God,” who lived and died to save them. O lay this to heart, and seek an interest
in him who alone can deliver you from the wrath to come.]
2. Those who are ready to doubt whether they ever can be saved—
[Many such there are in the Church of Christ — — — But did God send his Son
to execute a work which he was not able to perform? or has Jesus discovered any
backwardness to fulfil his engagements? — — — Let not any be afraid: for if a
whole world is to be saved by him, he cannot but have a sufficiency to supply all
our wants, provided we commit ourselves entirely to him — — —]
3. Those who are enjoying salvation—
[While you are reaping the blessed fruits of the Father’s love, surely you will
often say, what shall I render to the Lord? If he gave up his dear Son for my
salvation, shall not I give up a bosom lust for his glory? — — — Think how
much you are indebted to him; and endeavour to glorify him with your body and
your spirit which are his.]
LIGHTFOOT, "17. For God sent not his Son into the world to condemn the
world; but that the world through him might be saved.
[Not to condemn the world.] In what sense (beside that which is most common
and proper) the Jewish schools use the word the world, we may see from these
and such like instances:
287

288. I. The whole world hath forsaken the Misnas, and followed the Gemara. Where
something may be noted in the story as well as in the grammar of it.
So John 12:19: Behold the world is gone after him. We very often meet with All
the world confesseth, &c. and The whole world doth not dissent, &c. By which
kind of phrase, both amongst them and all other languages, is meant a very great
number or multitude.
II. When they distinguish, as frequently they do, betwixt the poor of their own
city, and the poor of the world; it is easy to discern, that by the poor of the world
are meant those poor that come from any other parts.
III. "R. Ulla requires not only that every great man should be worthy of belief,
but that the man of the world should be so too." It is easy to conceive, that by the
man of the world is meant any person, of any kind or degree.
IV. But it is principally worthy our observation, that they distinguish the whole
world into Israel, and the nations of the world; the Israelites and the Gentiles.
This distinction, by which they call the Gentiles the nations of the world, occurs
almost in every leaf, so that I need not bring instances of this nature. Compare
Luke 12:30 with Matthew 6:32; and that may suffice.
V. They further teach us, that the nations of the world are not only not to be
redeemed, but to be wasted, destroyed, and trodden underfoot. "This seems to
me to be the sense: the rod of the exactor shall not depart from Judah, until his
Son shall come to whom belongs the subduing and breaking of the people; for he
shall vanquish them all with the edge of his sword." So saith Rambam upon that
passage in Genesis 49.
"'The morning cometh, and also the night,' Isaiah 21:12. It will be the morning
to Israel [when the Messiah shall come]; but it will be night to the nations of the
world."
"R. Abin saith, That the Holy Blessed God will make the elders of Israel sit down
in a semicircle, himself sitting president, as the father of the Sanhedrim; and
shall judge the nations of the world."
"Then comes the thrashing; the straw they throw into the fire, the chaff into the
wind; but the wheat they keep upon the floor: so the nations of the world shall be
as the burning of a furnace; but Israel alone shall be preserved."
I could be endless in passages of this nature out of these authors: but that which
is very observable in all of them is this; That all those curses and dreadful
judgments which God in his holy writ threatens against wicked men, they post it
off wholly from themselves and their own nation, as if not at all belonging to
them, devolving all upon the Gentiles and the nations of the world. So that it was
not without great reason that the apostle asserteth, Romans 3:19, "Whatsoever
things the law saith, it saith to them which are under the law." Which yet they
will by no means endure.
288

289. Christ, therefore, by this kind of phrase or scheme of speech, well enough known
to Nicodemus, teacheth him (contrary to a vulgar opinion, which he also could
not be ignorant of), that the Messiah should become a Redeemer and
propitiation, as well to the Gentiles as to the Jews. They had taught amongst
themselves, that God had no regard to the nations of the world, they were odious
to him, and the Messiah, when he came, would destroy and condemn them: but
the Truth saith, "God so loved the world, that he hath sent his Son not to
condemn, but to save the world." This very evangelist himself is the best
commentator upon this expression, 1 John 2:2; "He is the propitiation for our
sins: and not for ours only, but also for the sins of the whole world"; i.e. not for
us Jews only, but for the nations of the world.
BIBLICAL ILLUSTRATOR, "For God sent not His Son into the world to
condemn the world
Salvation
I.
WHAT IT IS THAT GOD HAS ACTUALLY DONE FOR US AS FALLEN SINNERS.
1. What is done? He hath redeemed us. Fallen by sin we are all by nature children
of wrath, and according to the rules of justice uniter condemnation. Instead of
allowing righteous wrath to take its course, God has interposed in arrest of
judgment; not to do an unrighteous thing, not to exercise His mercy at the
expense of His justice, but to open a door for lovingkindness. The everlasting Son
took into union with Himself the nature that deserved the wrath and placed
Himself beneath the falling thunderbolt which would have crushed the world.
This was done 1800 years ago, and nothing can be added to it or diminished from
it.
2. For whom is this work done?
(1) For God, in order that His love might flow out in acts of beneficence while
at the same time His justice and purity might remain untainted.
(2) For the world. Every sinner therefore may put in his claim.
3. Has God actually saved any one? Is redemption the same as salvation? What is
salvation?
(1) To have all my sins pardoned.
(2) To have my soul renewed unto holiness.
(3) To have my body transformed into the likeness of Christ’s glorious body.
(4) To reign with Christ. In this full sense none are saved. God has made
provision and is acting on it, and men are being saved, but are not fully saved
this side of heaven.
II. WHAT IS IT THAT GOD IS NOW DOING FOR US AS FALLEN SINNERS?
1. He is giving to one sinner after another repentance and forgiveness of sins and
a character unto holiness commenced and progressive. During the whole of the
dispensation this is the revealed work of the Holy Spirit.
2. To separate the elect from the mass of mankind as His purchased and
sanctified ones.
289

290. 3. He is giving the faith which secures all this, even freedom from condemnation
and acceptance in the beloved.
4. Without this faith the old condemnation remains, and a fresh condemnation is
added, that following on the rejection of salvation by the only begotten Son of
God. (H. McNeile, D. D.)
No condemnation to the believer
I. THE PURPOSE OF GOD in sending His Son into the world. Consider
1. What that purpose was not. To condemn the world. He might have done so.
The world’s iniquities had grown to a fearful height, and though for
1800 years the world has continued in rebellion, we dare not say that God sent His
Son to condemn the world.
2. What that purpose was: that there should be wrought out in, and tendered to
the world in, through, and by Christ, a salvation equal to the wretchedness and
peril to which the whole race was exposed. Hence, then, it follows that no sinner
need perish for want of a provision of God’s mercy and love.
II. HOW IS THAT INTENTION TO BE FULFILLED? By an act of faith.
1. What are we to believe?
(1) The lost and ruined state which we are in by nature. So long as we deceive
ourselves on that point, or excuse it, we hold back from the remedy.
(2) Our own utter helplessness and destitution.
(3) The reality of the provision of God’s mercy in Christ.
(4) That the provision of the Gospel is actually tendered to every one.
2. How are we to believe?
(1) Not in that speculative way which regards the truth of God as an abstract
matter.
(2) But in that practical and personal way which accepts this salvation for
one’s self.
(3) It is to lay our hand an the head of the Great Sacrifice which bears away
the sin of the world.
Conclusion:
1. It was through believing a lie that man fell; it is by believing the truth that he is
saved.
2. Deem not sin a light matter.
3. Accept God’s provision of grace
(1) thankfully;
(2) now. (G. Fisk, LL. B.)
Salvation and condemnation
I. SALVATION IS BY THE GIFT OF CHRIST.
1. Christ came not to condemn the world.
290

291. (1) Condemnation might have been expected
(a) From the condition of the world, without desire or effort for
deliverance and rebellious against God.
(b) From the errands of other messengers sent in vengeance.
(c) From God’s foreknowledge of the way in which Christ would be
received.
(2) But God’s ways are not ours. Had God’s design been no more than not to
condemn, but merely to neutralize or stay approaching ruin, Christ’s mission
would have been unspeakably precious.
(3) There are those who limit the effect of Christ’s mission to a period of
undeserved forbearance, and are blindly satisfied with a temporary,
unenduring good.
2. Christ came that the world through Him might be saved. The nature of this
salvation is
(1) Atonement for sin.
(2) The bringing in of an everlasting righteousness.
(3) Exaltation to glory.
II. THE WAY IN WHICH MEN BECOME PARTAKERS OF THIS SALVATION.
1. Some men regard the world as saved, contrary to Scripture and universal
experience.
2. Others regard God as disappointed in His great design. Not so. God has
provided the salvation; man must voluntarily partake of it. How?
1. The glory must be given to God because
(1) The remote and originating cause is the Father’s love.
(2) The meritorious cause, Christ’s redeeming work.
(3) The energetic agency, the Holy Spirit. Thus salvation is through the
concurrence and co-operation of the Trinity.
2. But what is the instrumental cause? Faith.
(1) Had God proposed that for righteous deeds He would save us, our case
had been hopeless.
(2) So it would had He arranged to place us again under the covenant of
works, promising that by the deeds of the law performed in our own strength
we should inherit heaven.
(3) Equally so had our salvation been conditioned by a combination of
Christ’s righteousness and our own.
(4) Or by our originating holy emotions of repentance and love.
(5) Knowing all this, God requires only that we should believe on His Son.
This faith is His gift, the medium of Divine life and its active principle when
communicated, involving self-renunciation, rational dependence on God, and
trust in His grace in Christ.
III. THE REASON WHY MEN PERISH THOUGH SALVATION HAS BEEN
PROVIDED.
291

292. 1. Not because God passes them by or excludes them from life.
2. Not because there is no merit for them in Christ’s mediation.
3. Not because the Holy Spirit might have breathed upon them, but has not. But
4. Because the sinner will not believe. In this duty he fails.
(1) Under the sound of the gospel;
(2) Under the strivings of the Spirit;
(3) And though Christ stretches forth His hand all the day long.
5. Consequently he is condemned already by a double condemnation
(1) Through his relations and adherence to the first man.
(2) Because he has not believed in the name of the only begotten Son of God.
(A. Beith, D. D.)
The fundamental facts of Evangelism
Christianity is built on facts; those facts are connected with the history of a Person;
that Person is the Son of God. Three such facts are here.
I. GOD SENT HIS SON INTO THE WORLD.
1. This fact implies
(1) Separateness of existence.
(2) Subordination of existence. These no philosophy has yet reconciled to the
doctrine of Divine Unity.
2. This is the greatest fact in the history of the world, perhaps of the universe. It
constitutes the great epoch in the annals of the race.
II. God sent His Son into the world NOT TO CONDEMN IT. This is not what might
have been expected.
1. Because of the wickedness of the world: full of ingratitude, idolatry, corruption,
and rebellion.
2. Because of all the treatment His other messengers had received. The world had
rejected, persecuted, murdered His prophets. Might it not then be expected that
God’s Son would come on a mission of judgment.
III. God sent His Son into the world TO SAVE IT. What is salvation? Not physical,
intellectual, or local change, but a restoration in the soul of what has been lost
through sin.
1. Supreme love to God—the life of the soul.
2. Constant fellowship with the great Father—the happiness of the soul.
3. Useful service in the universe—the mission of the soul. (D. Thomas, D. D.)
Christ the Saviour of even the worst of sinners
He does not exclude the greatest sinners when they come to Him, but on the contrary
He gives them His first attention, as a surgeon who has been called to a field of battle
to dress the wounded always first goes to the most desperate cases. (Nauden.)
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293. Christ the Saviour of the world
In September, 1878, a dreadful accident happened on the Thames, when an
excursion steamer, named the Princess Alice was cut down by the Bywell Castle, an
outward bound merchant steamship. More than seven hundred persons that day
found a watery grave. Among the brave efforts that were made on that occasion to
save the drowning people, one of the noblest was made by a man who was in charge
of a small boat at some distance from the scene of the collision. Rowing with all his
might into the midst of the struggling passengers, he pulled several of them one after
another into his little boat, which was now full and in danger of sinking, and
prepared to row away. But when he saw the white, upturned faces of many others,
and heard their piteous cries, “Oh, save me, sir!” “Don’t leave me, sir!” it is said that
in agony he threw up his arms and cried, “O God, that I had a bigger boat! O God,
that I had a bigger boat!” His heart was large enough to save all who were perishing,
but his boat was too small; his power was limited. It is not so with Christ. He is the
Life.boat of perishing humanity, and in Him there is room for the whole race, for “He
is the propitiation for our sins, and not for ours only, but also for the sins of the
whole world.” (R. Brewin.)
The mission of Christ is plain
You can understand when the Prince of Wales went to America, all the country was
excited, and it was said be had come for this purpose and that purpose. But when
Christ comes He can tell us what He comes for. When the Prince of Heaven comes
into this world He can tell us the nature of His mission. For “the Son of Man comes
to seek and to save that which was lost.” (D. L. Moody.)
Salvation is for all who need it
I remember when Master Street Hospital, in Philadelphia, was opened during the
war, a telegram came, saying, “There will be three hundred wounded men to-night;
be ready to take care of them”; and from my church there went in some twenty or
thirty men and women to look after these poor wounded fellows. As they came, some
from one part of the land, some from another, no one asked whether this man was
from Oregon, or from Massachusetts, or from Minnesota, or from New York. There
was a wounded soldier, and the only question was how to take off the rags the most
gently, and put on the bandage, and administer the cordial. And when a soul comes
to God, He does not ask where you came from, or what your ancestry was. Healing
for all your wounds. Pardon for all your guilt. Comfort for all your troubles. (T.
DeWitt Talmage, D. D.)
The gospel the most glorious tidings
When the Romans, by conquest, might have given law to the Grecians at Corinth, in
the solemn time of the Isthmian games, their general, by a herald, unexpectedly
proclaimed freedom to all the cities of Greece; the proclamation at first did so amaze
the Grecians, that they did not believe it to be true. But when it was proclaimed the
second time, they gave such a shout that the very birds flying in the air were
astonished therewith, and fell dead to the ground. But if you will have a better story,
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294. take that of the Jews, who, when at first they heard of Cyrus’ proclamation, and that
the Lord thereby had turned the captivity of Sion, they confess that, at the first
hearing of it, they were like men that dreamed; but afterwards their mouths were
filled with laughter and their tongues with singing. Now, the peace that the Grecians
and the Jews had was but the peace of a people or a nation, and a great blessing of
God, too. But how much more reason is there that our affections should be strained
to the highest pitch of joy and thanks, when we hear of the proclamation of the peace
of conscience? that peace which is not of our bodies but of our souls—not of our
earthly but of our heavenly estate? a peace that shall be begun here—that shall
endure for ever hereafter; such a peace as will make God at peace with us, reconcile
us to ourselves, and make us at concord with all the world. (J. Spencer.)
He that believeth on Him is not condemned
Preliminary judgments
I. THE STARTLING PHENOMENON. The judicial separation of mankind into two
classes, the believing and the unbelieving, the workers of evil and doers of good
(Joh_3:20-21).
1. When it occurred. At the appearing of Christ (Joh_3:19).
2. How it was effected. By the appearing of Christ, the light, the effects of which
were
(1) Illumination, setting in bold relief what was previously obscure, viz., that
there are only two varieties of character, the good and the bad Mat_4:1-2).
(2) Separation. Not by the direct action of Christ, but through the indirect
action of the truth (Job_24:13).
(3) Arbitration. The man who comes to the light judges himself and separates
himself from the darkness, declaring himself to be antagonistic to it. So with
the man who turns from the light (Act_13:46). Thus by coming into the world
Christ initiates a judicial process which will culminate in the great day (Mal_
3:18; Mat_25:26).
II. THE SOLEMN EXPLANATION.
1. Of the behaviour of those who come not to the light.
(1) They love darkness not more than light, as though there lingered some
appreciation, but rather than the light which they do not love at all (verse 20),
because it is congenial to the works in which they delight Eph_5:11; Pro_2:13;
Psa_82:5); to themselves as children of darkness.
(2) They hate the light as well as love the darkness; for prophesying evil 2Ch_
18:7); for suggesting good (chap. 13:26, 27). Hence they shun the light (Job_
24:14-16) like Lady Macbeth (Act_1:1-26. scene 5).
2. Of the conduct of those who came to the light.
(1) They have a natural affinity for it (Joh_18:37).
(2) They are not afraid of the light (Eph_5:8-13).
Lessons
1. If a sinner is condemned, himself only, and neither God nor
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295. Christ, is to blame.
2. If a sinner refuses to believe the gospel, he must share in the judgment which will
ultimately fall upon the world. (T. Whitelaw, D. D.)
The essence of the gospel
When our Lord shall come a second time, before Him shall be gathered all nations,
and He shall separate them as the shepherd divideth the sheep from the goats. That
will not be the first time that He has acted as a separator. It is always so whenever He
comes. Now He finds out His chosen and calls them apart, and on the other hand
unbelievers are discovered. Between the two is a deep gulf. Other distinctions, riches
and poverty, etc., sink into insignificance.
I. CONSIDER TO WHICH OF THE CLASSES WE BELONG.
1. What is meant by believing in Christ, for such is the preposition here.
(1) Some believe concerning Him that He is the Messiah, the Saviour of men.
But orthodoxy is not synonymous with justification.
(2) It is a step further when we believe Him. Believing Him to be God’s
Christ, it follows as a matter of course that we accept His word as true; but
this is not a state of salvation.
(3) Another form of faith is believing on Him, to lean upon Him, and take
Him as the foundation of our hope. A form of saving faith.
(4) But believing in is something more. If I thoroughly believe in an advocate,
I trust my case to him, and thus believe on him; but I also follow his rules to
the letter, being fully convinced that they will lead to a right issue.
2. The connection of the text will help us to form a judgment as to whether we are
believers in Jesus.
(1) Have you realized by a true exercise of faith Joh_3:13; Joh 15:1-27?
(2) Do you, as having trusted in Jesus, come to the light (Joh_3:21)? Is it
your desire to know God’s truth, God’s will, God’s law?
3. Are we unbelievers?
(1) Instead of looking to the brazen serpent, are you seeking another remedy?
(2) Do you shut your eyes to the one only light?
II. CONSIDER THE CONDITION OF THE BELIEVER. He is not condemned,
because he does not offer himself for judgment. He says, “I plead guilty.” Having
done this, the believer sees the sentence laid upon the surety in whom he believes.
This brings him peace. Then no more condemned, he seeks the light, and desires
more and more to work in it.
III. CONSIDER THE CONDITION OF THE UNBELIEVER.
1. He offers himself for judgment. He has not believed in the Saviour, and
confesses, “I do not require Him. I am willing to stand my trial.” If you ask for
judgment you shall have it. God declares you to be condemned already.
2. He gives personal evidence to his own condemnation. He rejects the testimony
of God concerning Christ. Is not that enough to condemn him?
3. He rejects a most exalted person. When men rejected Moses they perished
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296. without mercy; but when a man despises the Only begotten, we need call no
witnesses against him.
4. He gives evidence against himself, for every man who rejects the true light
always goes on to reject other forms of light, God’s Word and Spirit and his own
conscience.
5. Consider the condemnation already pronounced.
(1) It is no matter of form.
(2) God has power at any moment to carry it into effect.
(3) There is no promise that He will not execute it this very day.
6. Consider the only way of escape—immediate faith. (C. H. Spurgeon.)
Faith
I. THE OBJECT OF FAITH. To what faith looks.
1. How many make a mistake about this and think they are to believe in God the
Father! But we come to this as a result of believing in God the Son.
2. Others look to the work of the Holy Ghost; but this is the effect of faith in
Christ.
3. Christ is the sole object of the sinner’s faith.
(1) As God.
(2) In His perfect righteousness.
(3) As dying and dead.
(4) Is risen.
(5) As your substitute.
II. THE REASON OF FAITH Why and whence.
1. To his own experience faith comes as a sense of the need of a Saviour.
2. Really and originally it is the gift of God. The Spirit comes and shuts men up
under the law to a conviction that unless they come to Christ they must perish.
III. THE GROUND OF FAITH. What it means when it comes. Not that a man is a
sensible sinner, or an awakened shiner, or a penitent sinner, but simply because lie is
a sinner.
IV. THE WARRANT OF FAITH. Why a man dares to trust in Christ. Just because
Christ has bidden him. Faith is a duty as well as a privilege.
IV. THE RESULT OF FAITH. How it speeds when it comes to Christ. “He that
believeth is not condemned.” (C. H. Spurgeon.)
No condemnation
I. THE SATISFACTORY DECLARATION. A verdict of “not guilty” amounts to an
acquittal, so the sentence of “not condemned” implies the justification of the sinner.
This is
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297. 1. A. present justification. Faith does not produce this fruit by and by, bug now.
2. A continual justification.
3. A complete justification, not half condemned and half accepted.
4. An effectual justification.
II. CORRECT SOME MISAPPRENENSIONS BY WHICH CHRISTIANS ARE CAST
DOWN.
1. Some think they shall never sin again.
2. Others that they will have no more conflicts.
3. Others that they will be free from trials.
4. Others that the Father’s countenance will always be clear. None of these are
guaranteed.
III. WHAT THE TEXT INCLUDES—the believer.
IV. WHAT THE TEXT EXCLUDES—the unbeliever. (C. H. Spurgeon.)
Regeneration—faith the instrumental cause
I. THE ESSENTIALNESS OF FAITH.
1. Affirmatively. Our Lord mentions only the relation of faith to the legal aspect of
salvation. This was enough, for he who apprehends believingly the work of Christ
as the ground of his justification will not fail to experience it as a regenerative
power. Many stumble through the simplicity of faith. They suppose that
something difficult is required. But faith is identical with that implicit
unquestioning confidence a person ordinarily exercises almost unconsciously in
relation to almost everything he appropriates to his use: the food he eats, the
garment he wears, the medicine he takes, the bridge he crosses, the train by
which he travels.
2. Negatively. Without faith salvation is impossible. It is not that the unbeliever
shall be condemned, he is actually so. It is a solemn truth that, notwithstanding
all that Christ has done for us, it will avail us nothing without personal faith, for
God cannot save men without their will.
II. ITS NEGLECT BY SOME. The light here referred to is Christ (Joh_1:9; Joh 8:12).
1. Men are voluntarily in the state indicated by darkness. Men are not unbelievers
by compulsion. They love darkness. What a perversion of natural taste and
judgment would such a physical predilection imply! “Truly the light is sweet,” etc.
Yet a course of conduct that would be deemed the grossest folly physically is
followed by thousands spiritually.
2. This is not an absolute preference. A degree of love for the light is implied.
Many who remain in darkness cannot help feeling a measure of admiration for
the light in which they refuse to walk: they attend the ministry of it, grant their
passive assent to it, and yet remain in the darkness of unbelief.
III. THE CAUSE OF THE NEGLECT: Love of sin.
1. How explicitly our Lord brings the responsibility of men’s perdition home to
themselves.
2. How sad that condemnation should be the portion of those who occupy a
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298. position so near salvation. Bunyan says there is a way to hell from the very gate of
heaven. (A. J. Parry.)
18 Whoever believes in him is not condemned,
but whoever does not believe stands condemned
already because they have not believed in the
name of God’s one and only Son.
BARNES, "He that believeth - He that has confidence in him; that relies on
him; that trusts to his merits and promises for salvation. To believe on him is to feel
and act according to truth that is, to go as lost sinners, and act toward him as a
Saviour from sins; relying on him, and looking to him “only” for salvation. See the
notes at Mar_16:16.
Is not condemned - God pardons sin, and delivers us from deserved
punishment, because we believe on him. Jesus died in our stead; he suffered for us,
and by his sufferings our sins are expiated, and it is consistent for God to forgive.
When a stoner, therefore, believes on Jesus, he trusts in him as having died in his
place, and God having accepted the offering which Christ made in our stead, as being
an equivalent for our sufferings in hell, there is now no further condemnation, Rom_
8:1.
He that believeth not - All who do not believe, whether the gospel has come to
them or not. All people by nature.
Is condemned already - By conscience, by law, and in the judgment of God.
God disapproves of their character, and this feeling of disapprobation, and the
expression of it, is the condemnation. There is no condemnation so terrible as this -
that God disapproves our conduct, and that he will express his disapprobation. He
will judge according to truth, and woe to that man whose conduct God cannot
approve.
Because - This word does not imply that the ground or reason of their
condemnation is that they have not believed, or that they are condemned because
they do not believe on him, for there are millions of sinners who have never heard of
him; but the meaning is this: There is but one way by which men can be freed from
condemnation. All people without the gospel are condemned. They who do not
believe are still under this condemnation, not having embraced the only way by
which they can be delivered from it. The verse may be thus paraphrased: “All people
are by nature condemned. There is but one way of being delivered from this state by
believing on the Son of God. They who do not believe or remain in that state are still
condemned, for they have not embraced the only way in which they can be freed from
it. Nevertheless, those to whom the gospel comes greatly heighten their guilt and
condemnation by rejecting the offers of mercy, and trampling under foot the blood of
the Son of God, Luk_12:47; Mat_11:23; Heb_10:29; Pro_1:24-30. And there are
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299. thousands going to eternity under this “double” condemnation:
1. For positive, open sin; and,
2. For rejecting God’s mercy, and despising the gospel of his Son. This it is which
will make the doom of sinners in Christian lands so terrible.
CLARKE, "He that believeth - As stated before on Joh_3:16.
Is not condemned - For past sin, that being forgiven on his believing in Christ.
But he that believeth not - When the Gospel is preached to him, and the way of
salvation made plain.
Is condemned already - Continues under the condemnation which Divine
justice has passed upon all sinners; and has this superadded, He hath not believed on
the name of the only begotten Son of God, and therefore is guilty of the grossest
insult to the Divine majesty, in neglecting, slighting, and despising the salvation
which the infinite mercy of God had provided for him.
GILL, "He that believeth on him is not condemned,.... Whether Jew or
Gentile, because a believer is openly in Christ; and there is no condemnation to those
that are in him: and though the sentence of death passed upon all in Adam, and
judgment came upon all men to condemnation in him; yet this sentence being
executed on Christ, the surety of his people, who has been condemned to death, and
has suffered it in their stead, his death is a security to them from all condemnation:
and they are delivered by him from the curse and condemnation of the law: and
having in conversion openly passed from death to life, they shall never enter into
condemnation; and this is the happy case of every one that believes in Christ:
but he that believeth not is condemned already. The Persic version renders it,
"from the beginning"; he remains under the sentence of condemnation passed in
Adam upon him; the law accuses him, and pronounces him guilty before God; he is
under the curse of it, and it is a ministration of condemnation and death to him; nor
has he any thing to secure him from its charge, curse, and condemnation: this must
be understood of one that is a final unbeliever, or that lives, and dies, in a state of
impenitence, and unbelief:
because he hath not believed in the name of the only begotten Son of
God; whom God has sent to be the Saviour of lost sinners, and to deliver them from
wrath to come; and there is no other name but his, whereby men can be saved; so
that such that do not believe in him, must be damned.
HENRY, "[3.] From all this is inferred the happiness of true believers: He that
believeth on him is not condemned, Joh_3:18. Though he has been a sinner, a great
sinner, and stands convicted (habes confilentem reum - by his own confession), yet,
upon his believing, process is stayed, judgment is arrested, and he is not condemned.
This denotes more than a reprieve; he is not condemned, that is, he is acquitted; he
stand upon his deliverance (as we say), and if he be not condemned he is discharged;
ou krinetai - he is not judged, not dealt with in strict justice, according to the desert of
his sins. He is accused, and he cannot plead not guilty to the indictment, but he can
plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does,
Who is he that condemns? It is Christ that died. He is afflicted, chastened of God,
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300. persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon
him, but he is saved from the curse: condemned by the world, it may be, but not
condemned with the world, Rom_8:1; 1Co_11:32.
4. Christ, in the close, discourses concerning the deplorable condition of those that
persist in unbelief and wilful ignorance, Joh_3:18-21.
(1.) Read here the doom of those that will not believe in Christ: they are
condemned already. Observe, [1.] How great the sin of unbelievers is; it is
aggravated from the dignity of the person they slight; they believe not in the name of
the only-begotten Son of God, who is infinitely true, and deserves to be believed,
infinitely good, and deserves to be embraced. God sent one to save us that was
dearest to himself; and shall not he be dearest to us? Shall we not believe on his
name who has a name above every name? [2.] How great the misery of unbelievers
is: they are condemned already; which bespeaks, First, A certain condemnation.
They are as sure to be condemned in the judgment of the great day as if they were
condemned already. Secondly, A present condemnation. The curse has already taken
hold of them; the wrath of God now fastens upon them. They are condemned already,
for their own hearts condemn them. Thirdly, A condemnation grounded upon their
former guilt: He is condemned already, for he lies open to the law for all his sins; the
obligation of the law is in full force, power, and virtue, against him, because he is not
by faith interested in the gospel defeasance; he is condemned already, because he
has not believed. Unbelief may truly be called the great damning sin, because it
leaves us under the guilt of all our other sins; it is a sin against the remedy, against
our appeal.
JAMIESON, "is not condemned — Having, immediately on his believing,
“passed from death unto life” (Joh_5:24).
condemned already — Rejecting the one way of deliverance from that
“condemnation” which God gave His Son to remove, and so willfully remaining
condemned.
SBC, 'In this text unbelief in Christ is represented as a positive crime—a crime with
which, in point of enormity, no other form of human sinfulness can be compared—a
crime which not only fastens upon its subject the guilt, and binds him over to the
penalty of all his other sins, but which is itself the fullest and most striking
development of enmity against God and opposition to His government which can
possibly be presented.
I. Note the new circumstances and position in which the Gospel of Christ places
every one of its subjects. We are here upon trial for an eternal world. Pardon is
offered to us as a free gift from Him who has magnified the law and made it
honourable; and everything now turns upon simple faith in Jesus Christ, upon an
accordance with God’s plan of forgiveness, a cordial acquiescence in the principles
upon which that forgiveness is offered. Now the language addressed to us is not "He
that doeth these things shall live by them," but "He that believeth shall be saved."
II. It goes not a little way to aggravate the guilt of the unbeliever, that God has been
pleased in His Gospel not only to state the plan through which He forgives sin, but to
show also the indispensable necessity of that plan as growing out of His justice as
God, and His uprightness as a moral governor. He tells us in language too plain to be
misunderstood, that He can save us in no other way than through faith in His Son.
The a sacrifice of Jesus Christ was a method of infinite wisdom to pay tribute of
justice, while it threw the mantle of mercy over the lost.
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301. III. The Gospel of Jesus Christ, which unbelief rejects, is the highest expression
which God could give us of His grace. Unbelief stands by itself, perfectly isolated in
the features of enormity which mark it as least of all sins allowing of an apology or
admitting of defence. It is not a sin of ignorance, for every man under the light of
truth knows it to be wrong. The convictions of his own spirit—clear, numerous, and
irrepressible—often testify against him as one who sins against light and knowledge.
E. Mason, A Pastor’s Legacy, p. 80.
CALVIN, "18.He who believeth in him is not condemned. When he so frequently
and so earnestly repeats, that all believers are beyond danger of death, we may
infer from it the great necessity of firm and assured confidence, that the
conscience may not be kept perpetually in a state of trembling and alarm. He
again declares that, when we havebelieved, there is no remaining condemnation,
which he will afterwards explain more fully in the Fifth Chapter. The present
tense — is not condemned — is here used instead of the future tense — shall not
be condemned — according to the custom of the Hebrew language; for he means
that believers are safe from the fear of condemnation.
But he who believeth not is condemned already This means that there is no other
remedy by which any human being can escape death; or, in other words, that for
all who reject the life given to them in Christ, there remains nothing but death,
since life consists in nothing else than in faith. The past tense of the verb,is
condemned already, ( ἤδη κέκριται,) was used by him emphatically,
( ἐμφατικῶς,) to express more strongly that all unbelievers are utterly ruined.
But it ought to be observed that Christ speaks especially of those whose
wickedness shall be displayed in open contempt of the Gospel. For though it is
true that there never was any other remedy for escaping death than that men
should betake themselves to Christ, yet as Christ here speaks of the preaching of
the Gospel, which was to be spread throughout the whole world, he directs his
discourse against those who deliberately and maliciously extinguish the light
which God had kindled.
COFFMAN,"Verse 18
He that believeth on him is not judged: he that believeth not hath been judged
already, because he hath not believed on the name of the only begotten Son of
God.
The change of tense in this verse, regarding the believer who is not judged, and
the unbeliever who hath been judged already, is very significant. The believer is
not judged, because he is "in Christ," totally identified with Christ and as
Christ, being therefore not subject to judgment, but being "perfect in Christ"
(Colossians 1:28). On the other hand, the unbeliever is under the uttermost
condemnation, not merely from the fact of all people being lost apart from
Christ, but from the additional reason of his having rejected the only means of
grace and salvation.
Only begotten ... from the aspect of the Father expresses the unique relationship
between the Father and the Son; and from the human viewpoint, this pinpoints
the singleness of mortal hope in the fact that there is none other name under
heaven given among men whereby we must be saved.
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302. 19 This is the verdict: Light has come into the
world, but people loved darkness instead of light
because their deeds were evil.
BARNES, "This is the condemnation - This is the cause of condemnation; or
this is the reason why men are punished.
That light is come - Light often denotes instruction, teaching, doctrine, as that
by which we see clearly the path of duty. all the instruction that God gives us by
conscience, reason, or revelation may thus be called light; but this word is used
especially to denote the Messiah or the Christ, who is often spoken of as “the light.”
See Isa_60:1; Isa_9:2. Compare Mat_4:16; also the notes at Joh_1:4. It was
doubtless this light to which Jesus had particular reference here.
Men loved darkness - Darkness is the emblem of ignorance, iniquity, error,
superstition - whatever is opposite to truth and piety. Men are said to love darkness
more than they do light when they are better pleased with error than truth, with sin
than holiness, with Belial than Christ.
Because their deeds are evil - Men who commit crime commonly choose to do
it in the night, so as to escape detection. So men who are wicked prefer false doctrine
and error to the truth. Thus the Pharisees cloaked their crimes under the errors of
their system; and, amid their false doctrines and superstitions, they attempted to
convince others that they had great zeal for God.
Deeds - Works; actions.
CLARKE, "This is the condemnation - That is, this is the reason why any
shall be found finally to perish, not that they came into the world with a perverted
and corrupt nature, which is true; nor that they lived many years in the practice of
sin, which is also true; but because they refused to receive the salvation which God
sent to them.
Light is come - That is, Jesus, the Sun of righteousness, the fountain of light and
life; diffusing his benign influences every where, and favoring men with a clear and
full revelation of the Divine will.
Men loved darkness - Have preferred sin to holiness, Belial to Christ, and hell
to heaven. ‫חשך‬ chashac, darkness, is frequently used by the Jewish writers for the
angel of death, and for the devil. See many examples in Schoettgen.
Because their deeds were evil - An allusion to robbers and cut-throats, who
practice their abominations in the night season, for fear of being detected. The sun is
a common blessing to the human race - it shines to all, envies none, and calls all to
necessary labor. If any one choose rather to sleep by day, that he may rob and
murder in the night season, he does this to his own peril, and has no excuse: - his
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303. punishment is the necessary consequence of his own unconstrained actions. So will
the punishment of ungodly men be. There was light - they refused to walk in it. They
chose to walk in the darkness, that they might do the works of darkness - they broke
the Divine law, refused the mercy offered to them, are arrested by Divine justice,
convicted, condemned, and punished. Whence, then, does their damnation proceed?
From Themselves.
GILL, "And this is the condemnation,.... Of him that believes not in Christ; that
is, this is the matter and cause of his condemnation, and by which it is aggravated,
and appears to be just:
that light is come into the world: by which is meant, not natural or corporeal
light; though natural darkness is, by some, preferred to this, being more convenient
for their evil works; as by thieves, murderers, and adulterers: nor is the light of
nature designed, with which every man is enlightened that comes into the world;
which, though but a dim light, might be of more use, and service, than it is; and is
often rejected, and rebelled against, by wicked men, and which will be the
condemnation of the Heathen world: but rather the light of divine revelation, both in
the law of God, and Gospel of Christ; especially the latter is here intended; and
which, though so great a favour to fallen men, is despised, and denied by the sons of
darkness: though it may be best of all to understand it of Christ himself, the light of
the world, and who is come a light into it; see Joh_8:12, who may be called "light",
because he has set revelation in its clearest and fullest light; he has declared the
whole mind, and will of God concerning the affair of divine worship, and the business
of salvation: grace, and truth, are come by him; the doctrines of grace, and the truths
of the Gospel, are most clearly brought to light by him; the types, and shadows of the
law are removed; and the promises, and the prophecies of the Old Testament, are
most largely expounded by him, and most perfectly fulfilled in him: and besides; he is
the author and giver of the light of grace, by which men see themselves to be what
they are, lost and undone sinners; and see him to be the only able, willing, suitable,
sufficient, and complete Saviour: and he it is that now gives the saints the glimpse of
glory they have, and will be the light of the new Jerusalem, and the everlasting light
of his people hereafter. He, by his incarnation, may be said to "come into the world"
in general, which was made by him, as God; and as he was in it, as man; though he
was not known by it as the God-man, Mediator, and Messiah: and particularly he
came into the Jewish world, where he was born, brought up, conversed, lived, and
died; and into the Gentile world, by the ministry of his apostles, whom he; sent into
all the world, to preach the Gospel to every creature, and spread the glorious light of
it in every place:
and men loved darkness rather than light: the Jews, the greater part of them,
preferred the darkness of the ceremonial law, and the Mosaic dispensation, and even
the traditions of their elders, before the clear Gospel revelation made by Christ Jesus;
and the Gentiles also, for the most part, chose rather to continue in their Heathenish
ignorance, and idolatry, and to walk in their own ways, and in the vanity of their
minds, than to embrace Christ, and his Gospel, and submit to his ordinances, and
appointments; and the generality of men, to this day, love their natural darkness, and
choose to walk in it, and to have fellowship with the works of darkness, and delight in
the company of the children of darkness, rather than follow Christ, the light of the
world; receive his Gospel, and walk in his ways, in fellowship with his saints: the
reason of all this is,
because their deeds were evil; which they chose not to relinquish; and Christ,
303

304. his Gospel and ordinances are contrary to them; for the doctrine of the grace of God,
which has appeared, and shone out in great lustre, and splendour, in the world,
teaches men to deny ungodliness, and worldly lusts; and therefore it is hated, and
rejected, by men.
HENRY, "(2.) Read also the doom of those that would not so much as know him,
Joh_3:19. Many inquisitive people had knowledge of Christ and his doctrine and
miracles, but they were prejudiced against him, and would not believe in him, while
the generality were sottishly careless and stupid, and would not know him. And this
is the condemnation, the sin that ruined them, that light is come into the world, and
they loved darkness rather. Now here observe, [1.] That the gospel is light, and,
when the gospel came, light came into the world, Light is self-evidencing, so is the
gospel; it proves its own divine origin. Light is discovering, and truly the light is
sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place
indeed the world would be without it. It is come into all the world (Col_1:6), and not
confined to one corner of it, as the Old Testament light was. [2.] It is the unspeakable
folly of the most of men that they loved darkness rather than light, rather than this
light. The Jews loved the dark shadows of their law, and the instructions of their
blind guides, rather than the doctrine of Christ. The Gentiles loved their
superstitious services of an unknown God, whom they ignorantly worshipped,
rather than the reasonable service which the gospel enjoins. Sinners that were
wedded to their lusts loved their ignorance and mistakes, which supported them in
their sins, rather than the truths of Christ, which would have parted them from their
sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up
by an affectation of forbidden ignorance. Wretched man is in love with his sickness,
in love with his slavery, and will not be made free, will not be made whole. [3.] The
true reason why men love darkness rather than light is because their deeds are evil.
They love darkness because they think it is an excuse for their evil deeds, and they
hate the light because it robs them of the good opinion they had of themselves, by
showing them their sinfulness and misery. Their case is sad, and, because they are
resolved that they will not mend it, they are resolved that they will not see it. [4.]
Wilful ignorance is so far from excusing sin that it will be found, at the great day, to
aggravate the condemnation: This is the condemnation, this is what ruins souls, that
they shut their eyes against the light, and will not so much as admit a parley with
Christ and his gospel; they set God so much at defiance that they desire not the
knowledge of his ways, Job_21:14. We must account in the judgment, not only for the
knowledge we had, and used not, but for the knowledge we might have had, and
would not; not only for the knowledge we sinned against, but for the knowledge we
sinned away. For the further illustration of this he shows (Joh_3:20, Joh_3:21) that
according as men's hearts and lives are good or bad, so they stand affected to the
light Christ has brought into the world.
JAMIESON, "this is the condemnation, etc. — emphatically so, revealing the
condemnation already existing, and sealing up under it those who will not be
delivered from it.
light is come into the world — in the Person of Him to whom Nicodemus was
listening.
loved darkness, etc. — This can only be known by the deliberate rejection of
Christ, but that does fearfully reveal it.
SBC, "God’s Condemnation of Men.
304

305. Note:—
I. The principles of Divine condemnation. If we accept these words in honest
simplicity we must believe that it is not for being dark, but for being content to be
dark that God condemns man.
II. Pass on now to the rise of sin into conscious deeds. (1) Every act of sin darkens the
light of conscience. (2) Every step decreases the power of resistance.
III. Glance at the manifestation of this principle in the coming of Christ. When the
Light came, every man, who rejected Him, proved his contentment in sin.
E. L. Hull, Sermons, 1st series, p. 303.
References: Joh_3:19.—Homilist, new series, vol. iii., p. 348. Joh_3:19-24.—
Homiletic Magazine, vol. xii., pp. 162, 167.
CALVIN, "19.And this is the condemnation He meets the murmurs and
complaints, by which wicked men are wont to censure — what they imagine to
be the excessive rigour of God, when he acts towards them with greater severity
than they expected. All think it harsh that they who do not believe in Christ
should be devoted to destruction. That no man may ascribe his condemnation to
Christ, he shows that every man ought to impute the blame to himself. The
reason is, that unbelief is a testimony of a bad conscience; and hence it is evident
that it is their own wickedness which hinders unbelievers from approaching to
Christ. Some think that he points out here nothing more than the mark of
condemnation; but, the design of Christ is, to restrain the wickedness of men,
that they may not, according to their custom, dispute or argue with God, as if he
treated them unjustly, when he punishes unbelief with eternal death. He shows
that such a condemnation is just, and is not liable to any reproaches, not only
because those men act wickedly, who preferdarkness tolight, and refuse the light
which is freely offered to them, but because that hatred of the light arises only
from a mind that is wicked and conscious of its guilt. A beautiful appearance and
lustre of holiness may indeed be found in many, who, after all, oppose the
Gospel; but, though they appear to be holier than the angels, there is no room to
doubt that they are hypocrites, who reject the doctrine of Christ for no other
reason than because they love their lurking-places by which their baseness may
be concealed. Since, therefore, hypocrisy alone renders men hateful to God, all
are held convicted, because were it not that, blinded by pride, they delight in
their crimes, they would readily and willingly receive the doctrine of the Gospel.
COFFMAN, "Verse 19
And this is the judgment, that light is come into the world, and men loved
darkness rather than light; for their works were evil.
Christ had just mentioned that he had not come to judge the world in any such
manner as the hierarchy expected; but, to be sure, there was a judgment going
on already, a judgment precipitated by the dramatic appearance of the
Messenger of the Covenant who had suddenly come to his temple. It was a
judgment required by the dazzling Light of all nations in the first advent of our
Lord. As men reacted to that Light, their fate was sealed. That moral judgment
could not be put off until some distant cataclysm; it was in full progress while
305

306. this interview with Nicodemus was going on.
This verse forever lays to rest the conceit that unbelief is an intellectual problem;
on the contrary, it is basically a moral problem.
Men have loved darkness rather than light; for their works were evil ... Jesus
thus revealed that loving darkness rather than light is due, not to intelligence or
learning, but to evil works. In an age when infidelity masquerades under all
kinds of disguises, especially that of intelligence and erudition, this is an
extremely important verse. Its very first application, of course, was to the
Pharisees and Sadducees of Jesus' time, who pretended such a thorough
knowledge of the Scriptures, but who, in the last analysis, knew nothing at all
about them. Yes, there was a sense in which such people knew the Scriptures;
but, unless knowledge is held in good and honest hearts (and in their case, it was
not), then even knowledge itself becomes darkness in the soul.
This verse still applies to unbelief, because the moral judgment going on when
Jesus spoke to Nicodemus is still in progress. Believers in Christ are not judged,
being safe "in him"; but unbelievers have been judged already by their rejection
of the only hope of the world.
SIMEON, "MEN’S HATRED OF THE LIGHT
John 3:19-21. And this is the condemnation, that light is come into the world,
and men loved darkness rather than light, because their deeds were evil. For
every one that doeth evil hateth the light, neither cometh to the light, lest his
deeds should be reproved. But he that doeth truth cometh to the light, that his
deeds may be made manifest, that they are wrought in God.
IT appears strange to many, that the everlasting happiness or misery of the soul
should be made to depend on the exercise of faith. The declaration of our Lord,
That “he that believeth shall be saved, and he that believeth not shall be
damned,” is regarded by them as a “hard saying;” they see no proportion
between the work and the reward on the one hand, or between the offence and
the punishment on the other. In the words before us we have a solution of the
difficulty. We are taught that faith and unbelief are not mere operations of the
mind, but exercises of the heart; the one proceeding from a love to what is good;
the other from a radical attachment to evil. Our blessed Lord had repeatedly
inculcated the necessity of believing in him, in order to a participation of his
proffered benefits. He had also represented unbelievers as “already condemned,”
even like criminals reserved for execution. To obviate any objection which might
arise in the mind of Nicodemus in relation to the apparent severity of this
sentence, he proceeded to shew the true ground of it, namely, That, in their
rejection of him, men are actuated by an invincible love of sin, and by a
consequent hatred of the light which is sent to turn them from sin.
In opening the words of our text, we shall shew,
I. What is that light which is come into the world—
306

307. Christ is called “The light of the world,” “The true light,” “The Day-star,” and
“The Sun of righteousness that arises with healing in his wings.” But,
It is the Gospel which is here said to have “come into the world”—
[The glad tidings of salvation were now published by Christ himself; and both
the manner in which that salvation was to be effected, and the manner in which
it was to be received, were clearly revealed. Our blessed Lord had in this very
discourse with Nicodemus declared, that “the Son of Man was to be lifted up
upon the cross, as the serpent had been in the wilderness,” in order that all who
were dying of the wounds of sin might look to him and be healed. He had
repeated again and again this important truth, on which the salvation of our
fallen race depends. This mystery had from eternity been hid in the bosom of the
Father; but now it was made fully manifest. This “light was now come into the
world.”]
The Gospel, in this view of it, is fitly designated under the metaphor of “light”—
[Light is that, without which no one thing can be discerned aright. And how
ignorant are we, till the light of the Gospel shines in our hearts! We know
nothing of ourselves, of God, of Christ, or of the way to heaven. We cannot even
appreciate the value of the soul, the importance of time, the emptiness of earthly
vanities. We may indeed give our assent to the statements which we hear made
upon these subjects; but we cannot have an experimental and abiding sense, even
of the most obvious truths, till our minds are enlightened by the Gospel of Christ.
Light causes all other things to be seen in their true colours. Thus does also the
Gospel: in setting forth the Son of God as dying for our sins, it shews us the
malignity of sin; the justice of God which required such an atonement for it; and,
above all, the wonderful love of God in giving us his only dear Son, in order that
we might have peace through the blood of his cross.
Light carries its own evidence along with it. Thus does also that glorious Gospel
of which we are speaking: it is so peculiarly suited to the necessities of man, and
at the same time so commensurate with his wants; it is so calculated to display
and magnify all the perfections of the Deity, and is in every respect so worthy of
its Divine Author; that it commends itself to us instantly as of heavenly origin,
the very masterpiece of Divine wisdom.]
One would imagine that such light should be universally welcomed: but since
this is not the case, we shall proceed to shew,
II. Whence it is that men reject it—
It is but too evident, that, as in former ages, so now also, men reject the light. But
whence does this arise? It is not because they have any sufficient reason to reject
it—
307

308. [If there were any thing in the Gospel that rendered it unworthy of men’s
regard, they would have some excuse for rejecting it. But,
They cannot say that it is inapplicable in its nature.—We will appeal to the
world, and ask, What is there, that guilty and helpless sinners would desire?
Would they wish for a Saviour? Would they be glad that the whole work of
salvation should be committed into his hands? Would they be especially desirous
that nothing should be required of them, but to receive with gratitude, and
improve with diligence, what the Saviour offers them? In short, would they be
glad of a free and full salvation? This is precisely such a salvation as is provided
for them in the Gospel.
They cannot say that it is inadequate in its provisions.—If the Gospel brought
salvation to those only who were possessed of some amiable qualities, or to those
who had committed only a certain number of offences; if it made any limitation
or exception whatever in its offers of mercy; if it provided pardon, but not
strength, or grace to begin our course, but not grace to persevere; if, in short, it
omitted any one thing which any sinner in the universe could need, then some
persons might say, ‘It is not commensurate with my necessities.’ But we defy the
imagination of man to conceive any case which the Gospel cannot reach, or any
want which it cannot satisfy.
They cannot say that it is unreasonable in its demands.—It does indeed require
an unreserved surrender of ourselves to God: and on this account it appears to
many to be strict and severe. But let any one examine all its prohibitions and all
its commands, and he will find them all amounting in fact to these two; “Do
thyself no harm;” and, “Seek to be as happy as thy heart can wish.” If there be
any thing in the Gospel which bears a different aspect, it is owing entirely to our
ignorance of its real import. The more thoroughly the Gospel is understood, the
more worthy of acceptation will it invariably appear.]
The only true reason is, that they “hate the light”—
[Till men are truly converted to God, “their deeds are universally evil;” yea
“every imagination of the thoughts of their hearts is evil, only evil, continually.”
Now the Gospel is a light which shews their deeds in their proper colours.
It reproves their ways.—They have been “calling good evil, and evil good; and
putting bitter for sweet, and sweet for bitter.” In reference to these things, it
undeceives them. It declares plainly, that they who do such things as they have
done, and perhaps have accounted innocent, shall not inherit the kingdom of
God.
Ii mortifies their pride.—It not only shews them that they are obnoxious to the
wrath of God, but that they are incapable of averting his displeasure by any
thing which they themselves can do. It brings down the proud Pharisee, and
places him on a level with publicans and harlots. It requires every man to
acknowledge himself a debtor to divine grace for every good thing that he either
has or hopes for. All this is extremely humiliating to our proud nature.
308

309. It inculcates duties which they are unwilling to perform.—Humility and self-
denial, renunciation of the world and devotedness to God, enduring of shame
and glorying in the cross; these, and many other duties, it enjoins, which to our
carnal and corrupt nature are hateful in the extreme: yet the Gospel inculcates
them with a strictness not to be lowered, a plainness not to be misinterpreted,
and an authority not to be withstood.
These, these are the grounds on which the Gospel is rejected. If it would admit of
persons following their own ways, or of their accommodating its precepts to their
own views or interests, they would give it a favourable reception. But as it
requires all to be cast into the very mould which it has formed, and will tolerate
not the smallest wilful deviation from its rules, it is, and must be, odious in the
eyes of the ungodly: “they love darkness rather than it; nor will they come to it,
lest their deeds should be reproved.”]
A just view of these things will prepare us for contemplating,
III. Their guilt and danger in rejecting it—
Doubtless every kind of sin will be a ground of “condemnation.” But men’s
hatred of the light is that which chiefly, and above all other things,
1. Aggravates their guilt—
[The Gospel is a most wonderful provision for the salvation of fallen man. It is
the brightest display of Divine wisdom, and the most stupendous effort of Divine
goodness. The rejection of this therefore, especially as proceeding from a hatred
of it, argues such a state of mind as no words can adequately express. The
malignity of such a disposition rises in proportion to the excellence of the Gospel
itself. We presume not to weigh the comparative guilt of men and devils, because
the Scriptures have not given us sufficient grounds whereon to institute such a
comparison: but the guilt of those who reject the Gospel far exceeds that of the
heathen world: the wickedness of Tyre and Sidon, yea, of Sodom and Gomorrha,
was not equal to that of the unbelieving Jews: nor was the guilt of those Jews,
who rejected only the warnings of the prophets, comparable to that of those who
despised the ministry of our Lord. In like manner, they who live under the
meridian light of the Gospel in this day will have still more, if possible, to answer
for, than the hearers of Christ himself; because his work and offices are now
more fully exhibited, and more generally acknowledged. And in the day of
judgment the Gospel will be as a millstone round the neck of those who rejected
it: not having been a savour of life unto their salvation, it will be a savour of
death unto their more aggravated condemnation.]
2. Insures their punishment—
[If men did not hate the Gospel itself, there would be some hope that they might
in due time embrace it, and be converted by it. If they would even come to the
light in order that the true quality of their works might be made manifest, then
309

310. we might hope that they would be convinced of their wickedness, and be
constrained to flee from the wrath to come. But when they dispute against the
truth, and rack their invention in order to find out objections against it; when
they indulge all manner of prejudices against the Gospel; when they withdraw
themselves from the ministry of those who faithfully preach it, and say, as it
were, to their minister, “Prophesy unto us smooth things, prophesy deceits;”
what hope can there be of such persons? Their hearts are so hardened, that it is
scarcely possible to make any impression upon them: if a ray of light do shine
into their minds, they will endeavour to extinguish it as soon as possible; they
will go to business, to pleasure, to company, yea, to intoxication itself, in order to
stifle the voice of conscience, and to recover their former delusive peace. Alas!
they are not only perishing of a fatal disorder, but they reject with disdain the
only remedy that can do them good: they therefore must die, because they persist
in drinking of the poisonous cup that is in their hands, and dash from their lips
the only antidote and cure.]
Application—
In so saying, thou reprovest us—
[Behold! we declare unto you, that light, even the glorious light of the Gospel of
Christ, is now come into the world — — —
Ye lovers of darkness, reject not this blessed Gospel. Little can sin contribute to
your happiness, even while you are most capable of tasting its pleasures: but
what it can do for you in a dying hour, or in the day of judgment, it is needless
for me to say. Let it not then keep you from coming to the light. Surely it is better
that “your deeds should be reproved,” while you have opportunity to amend
them, than that you should continue in them till you experience their bitter
consequences. You would not travel in the dark when you could enjoy the light
of day, or refuse the assistance of a guide that would lead you into the path
which you professed to seek. Only then act for your souls as you would do in
your temporal concerns, and all shall yet be well. Believe in Christ, and you shall
yet be saved by him; as well from the commission of sin, as from the
condemnation due to it.
Ye who profess to love the light, be careful to “walk as children of the light.”
Bring every thing to the touchstone of God’s word. Try your spirit and temper,
as well as your words and actions by this test. See whether you take the precepts
of Christ as your rule, and his example as your pattern. For the sake of the world
too, as well as for your own comfort, you should come continually to the light. If
you would conciliate their regard for the Gospel, or remove their prejudice from
yourselves, you should “make your works manifest that they are wrought in
God.” You should let your light shine before men, that they, seeing your good
works, may glorify your Father that is in heaven.]
310

311. 20 Everyone who does evil hates the light, and
will not come into the light for fear that their
deeds will be exposed.
BARNES, "That doeth evil - Every wicked person.
Hateth the light - This is true of all wicked men. They choose to practice their
deeds of wickedness in darkness. They are afraid of the light, because they could be
easily detected. Hence, most crimes are committed in the night. So with the sinner
against God. He hates the gospel, for it condemns his conduct, and his conscience
would trouble him if it were enlightened.
His deeds should be reproved - To “reprove” here means not only to “detect”
or make manifest, but also includes the idea of “condemnation” when his deeds are
detected. The gospel would make his wickedness manifest, and his conscience would
condemn him. We learn from this verse:
1. That one design of the gospel is “to reprove” men. It convicts them of sin in
order that it may afford consolation.
2. That men by nature “hate” the gospel. No man who is a sinner loves it; and no
man by nature is disposed to come to it, any more than an adulterer or thief is
disposed to come to the daylight, and do his deeds of wickedness there.
3. The reason why the gospel, is hated is that men are sinners. “Christ is hated
because sin is loved.”
4. The sinner must be convicted or convinced of sin. If it be not in this world, it
will be in the next. There is no escape for him; and the only way to avoid
condemnation in the world to come is to come humbly and acknowledge sin
here, and seek for pardon.
CLARKE, "For every one that doeth evil hateth the light - He who doth
vile or abominable things: alluding to the subject mentioned in the preceding verse.
The word φαυλος, evil or vile, is supposed by some to come from the Hebrew ‫פלס‬
phalas, to roll, and so cover oneself in dust or ashes, which was practised in token of
humiliation and grief, not only by the more eastern nations, see Job_42:6, but also
by the Greeks and Trojans, as appears from Homer, Iliad xviii. l. 26; xxii. l. 414; xxiv.
l. 640; compare Virgil, Aen. x. l. 844; and Ovid, Metam. lib. viii. l. 528. From the
above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vilis,
and the English vile, are derived. See Parkhurst under φαυλος.
Lest his deeds should be reproved - Or discovered. To manifest or discover, is
one sense of the original word, ελεγχω, in the best Greek writers; and it is evidently
its meaning in this place.
311

312. GILL, "For every one that doth evil, hateth the light,.... Every man, the series
of whose life and conversation is evil, hates Christ and his Gospel, cause they make
manifest his evil deeds, convict him of them, and rebuke him for them:
neither cometh to the light; to hear Christ preach, or preached; to attend on the
Gospel ministration and means of grace:
lest his deeds should be reproved; or discovered, and made manifest, and he be
brought to shame, and laid under blame, and advised to part with them, which he
cares not to do; see Eph_5:11.
HENRY, "First, It is not strange if those that do evil, and resolve to persist in it,
hate the light of Christ's gospel; for it is a common observation that every one that
doeth evil hateth the light, Joh_3:20. Evil-doers seek concealment, out of a sense of
shame and fear of punishment; see Job_24:13, etc. Sinful works are works of
darkness; sin from the first affected concealment, Job_31:33. The light shakes the
wicked, Job_38:12, Job_38:13. Thus the gospel is a terror to the wicked world: They
come not to this light, but keep as far off it as they can, lest their deeds should be
reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil
deeds of sinners; to make them manifest (Eph_5:13), to show people their
transgressions, to show that to be sin which was not thought to be so, and to show
them the evil of their transgressions, that sin by the new commandment might
appear exceeding sinful. The gospel has its convictions, to make way for its
consolations. 2. It is for this reason that evil-doers hate the light of the gospel. There
were those who had done evil and were sorry for it, who bade this light welcome, as
the publicans and harlots. But he that does evil, that does it and resolves to go on in
it, hateth the light, cannot bear to be told of his faults. All that opposition which the
gospel of Christ has met with in the world comes from the wicked heart, influenced
by the wicked one. Christ is hated because sin is loved. 3. They who do not come to
the light thereby evidence a secret hatred of the light. If they had not an antipathy to
saving knowledge, they would not sit down so contentedly in damning ignorance
CALVIN, "20.For whosoever doeth what is evil. The meaning is, that the light is
hateful to them for no other reason than because they are wicked and desire to
conceal their sins, as far as lies in their power. Hence it follows that, by rejecting
the remedy, they may be said purposely to cherish the ground of their
condemnation. We are greatly mistaken, therefore, if we suppose that they who
are enraged against the Gospel are actuated by godly zeal, when, on the
contrary, they abhor and shun the light, that they may more freely flatter
themselves in darkness.
COFFMAN, "Verse 20
For every one that doeth evil hateth the light, and cometh not to the light, lest his
works should be reproved. But he that doeth the truth cometh to the light, that
his works may be made manifest, that they have been wrought in God.
These two verses are a further explanation of John 3:19, spelling out the
universal law regarding the hatred of evil men for the truth of God, called here
"the light." Also, there is the converse of it, namely, that good men seek and
312

313. desire the truth. The whole spectrum of human behavior appears in this concise
statement of eternal principles.
He that doeth evil hateth the light ... Wicked people are essentially night
operators, being afraid of the light which could expose them. Most crimes are
committed in darkness, and the police force is always busiest at night.
Spiritually, the same principles hold. Wicked and unspiritual people stay as far
as possible away from any study or discussion of God's word. If they attend
worship at all, it is prompted by other considerations than a desire to know God;
and for the vast majority of the wicked, worship services are absolutely off
limits.
Lest their works should be reproved ... This is the reason for the wicked's
avoidance of contact with truth. Not only would the word of God condemn his
deeds, but his own conscience would be aroused against himself if it became
enlightened, a discomfort which the wicked will not willingly endure, fleeing
from the light to avoid it.
He that doeth the truth cometh to the light ... The person with the honest and
good heart desires to walk uprightly before God and man, loves the truth, and
seeks to know more of God's will. The light does not need to seek him; he seeks
the light and shuns the works of darkness.
That his works may be manifest ... The good heart does not shrink from testing
his behavior against the teachings of the Lord, being willing to correct
deficiencies or aberrations in his life upon becoming aware of them.
That they are wrought in God ... This is the end of walking in the light. Human
behavior is so corrected and disciplined that the whole life and all of its actions
are wrought "in God." "For it is God who worketh in you both to will and to
work for his good pleasure" (Philippians 2:13).
In this connection, it should be observed that: God in people and people in God,
Christ in people and people in Christ, the Spirit in people and people in the
Spirit, the mind of Christ in people, and the word of Christ in people are not
references to various conditions, but to one condition. Who is the person of
whom such expressions are valid? He is the Christian, the man born of water
and of the Spirit who is faithful to his trust.
This concluded the Lord's interview with Nicodemus, an interview reported only
in part, we may be sure; but enough was recorded to make it one of the most
significant ever to occur on earth. Here was enunciated, probably for the first
time, the doctrine of the new birth; and, from Jesus' words in this interview,
there can be no doubt that this doctrine lies at the very heart of Christianity. The
conclusion is established beyond any question that in order to enter fellowship
with God, one must be baptized into Christ and receive the Holy Spirit - such is
the sacred and eternal law laid down here by the Lord. Let every man ask
himself, therefore, if indeed he has been born of water and the Spirit!
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314. BIBLICAL ILLUSTRATOR, "For every one that doeth evil hateth the light … but
he that doeth truth cometh to the light
The repelling and attractive influence of light
These words may have taken their form from the fact that Nicodemus came by night,
and may have been a gentle rebuke, and a test for self examination.
One of the saddest things in a spiritual sense is that man shrinks from the light. With
a nature and position before God such as his this ought not to be. One of the most
blessed things is when men welcome the light, and have nothing about them that
they wish to hide (Psa_139:23).
I. DOING EVIL AND THE HATRED OF LIGHT CONSEQUENT.
1. The word doeth, in relation to evil, πρασσώ, indicates
(1) The easy and natural way in which a thing is done. So we need no self-
constraint or unusual exertion to do evil. We are too readily inclined to it. It
required not much temptation to lead our first parents astray; and their
children have followed them with easy steps.
(2) Habit. There is a tendency in what is easy and natural to become habitual.
A thing once done is not difficult to repeat, and each repeated action makes us
more accustomed to it. From the little men go on to the great, and so silence
the inward monitor. Evil is fine as a gossamer web at first, but at last a man is
“bound with the cords of his sin.”
(3) The transient and worthless result is in the word. So sin’s gratifications
leave a sting behind, and are only “for a season.” How little satisfaction had
Samson or Achan in their sin.
2. The evildoer hates the light. And no wonder if that which reveals his guilt and
folly humiliates and disgraces him, and threatens punishment, is feared and
hated. No wonder that Ahab hated Elijah and Michaiah, that Jehoiachin
destroyed the prophets’ roll, that Herodias hated John, and the Pharisees Christ.
Here is the explanation of every unhumbled man’s distaste for the truth. “The
carnal mind is enmity against God.” This shows the need and blessedness of the
Gospel.
II. DOING THE TRUTH AND THE BLESSED RESULT.
1. The word doeth, here, ποιεω suggests.
(1) The exercise of resistance. The man who will do truth opposes the evil
impulses of his nature. He will fight against wrong feelings. With noble
superiority he contends against subtlety and deceit. See instances in Joseph,
Daniel, the Three Children, and Cornelius.
(2) Decision of character. The man who does the truth has no vacillation or
hesitation. He is steady, unmoved by caprice. He applies himself steadily to
the course he adopts, like Moses, Samuel, Nehemiah, Nicodemus, Joseph of
Arimathea.
(3) The permanent and satisfactory result. Good is not temporary or unstable
in its results. What peace and joy it imparts!
2. Doers of truth love the light. They are neither ashamed nor fearful. Let the
light shine, and it will justify them, and reveal the glory of God in their truth
doing. Conclusion:
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315. 1. The sentiment of a man towards the truth is an index to his character.
2. The doing of truth in every man is of God. (G. McMichael, B. A.)
The ground of infidelity
Many men seem to proceed on the supposition that, though placed under the Gospel,
they may accept or reject it, just as their inclinations dictate. But it is not left to every
man’s choice in a Christian land whether or not he will be subject to the Gospel. It is
not a matter of option with a man who resides in a kingdom, whether he will be
governed by the laws of the land. If he violate them it will avail him nothing to plead
that he never intended to take them as his guide. No doubt a man may make
something else than the Gospel the rule of his life: but the solemn fact remains that
the Gospel, after all, continues to be the rule by which he will be tried. When he
appears before the Judgment Seat the processes will have reference to the
dispensation beneath which it pleased God to place him, and not that under which he
has chosen to place himself. It will avail him as little to say, “I acted up to the light of
nature; I never professed to be led by any other light”, as it would for an Englishman
to plead in the courts, “I acted up to the laws of Japan, which I professed to follow.”
The Gospel, then, will be the system by which we shall be judged, though it may not
have been that under which we have lived. Here comes the question, Why is the
Gospel rejected? If men are to be condemned for its rejection, it must follow that the
rejection cannot be pleaded as unavoidable. Is there a man necessarily blameworthy
for being an infidel? May he not have sat down with a calm and decided wish to
investigate truth and to believe Christianity, and yet arise confirmed in his
scepticism? The answer is this: that we dare not take the blame off men and throw it
upon God. This may sound illiberal and uncharitable, but we cannot admit that God
is the author of sin through placing any of His creatures under the invincible
necessity of continuing in sin. In the text Christ charges men’s unbelief in their
immorality. The Scriptures conclude that where actions are evil faith cannot be
genuine. The text states the converse of this, that practice influences faith. Men
prefer darkness; therefore they hate light.
I. THIS WAS SO WITH THE JEWS. When Christ came, Judaea was over-run with
profligacy. Christ rebuked it, and was consequently hated and crucified. Wherever
the religion of our Lord is promulgated, it allows no truce to sin, but Christ came to
save men from sin. Had He come to condemn men His contemporaries would have
shrunk from Him equally. Their sensuality and pride had led them to expect a
triumphing Messiah, who would give full scope for their licentiousness and
arrogance; and when He preached His pure and spiritual kingdom, their habits of
evil rose up in protest against Him and it. It was not that He was not armed with
credentials; the exhibition of His greatest credential, the resurrection of Lazarus,
sealed His doom.
II. IT IS THE SAME NOW. What produces infidelity is not weakness of evidence; it
is the wish to prove the Bible a fable, and this goes more than half-way towards the
result. If the Bible be true, evil deeds must be reproved, and hence some men have an
interest in disproving its pretentions. In this desire lies the secret of open, also of
practical infidelity. Selfish, lustful men would view conversion as a positive calamity.
They know that they cannot have religion without renouncing much that they loved,
and doing what they dislike. In conclusion
1. God has erected no barrier against the salvation of a single soul.
2. If any man is finally condemned, it will be by his own choice. (H. Melvell, B. D.)
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316. The truth
I. God is to be honoured by the truth.
II. Men are to be benifited by the truth.
III. Opposition must be expected on account of the truth.
IV. For the truth we should wish to five.
V. For the truth we should be willing to die. (Prof. J. H. Godwin.)
The hatred of the wicked to the light of the Gospel
I. IT IS AN ACTUAL HATRED (Pro_1:22).
II. IT IS A PASSION OF THE HEART.
III. IT IS A PASSION WHEREBY THE HEART RISETH UP AGAINST A UNION
WITH THE WORD. A wicked man hates not the Word so long as it keeps within
itself; but if it begin to pluck sin from him and his pleasures from him, then he hates
it. I put this union of the Word in opposition to four things.
1. Against general preaching. A wicked man may hear a thousand sermons and
like them all, but let one of them come in particular to him and tell him this is thy
sin, and thou must go to hell for it if thou repentest not, then he hates it. John the
Baptist was heard by Herod gladly so long as he kept off his personal sin.
2. Against merciful preaching, which can never stick a sermon on to a profane
heart. Ahab loved his 400 prophets well enough, but when Micaiah came, “Oh, I
hate him, for he never prophesieth good unto me!”
3. Against preaching when the minister is dead. A wicked man can endure that,
because there is none to urge a union of the Word with his conscience. He can
read St. Paul, St. Peter, St. John, etc., and the books of dead ministers, but if they
were alive to tell him if this be the Word of God then thou art a damned man,
they would not be loved.
4. Against now and then preaching. The wicked can endure the word so long as it
doth not stand digging in their conscience and galling their hearts day by day.
Occasional rebukes they can stand, but to be convicted every Sunday for
condemned men, this they hate.
IV. As it is an actual affection whereby the heart riseth up against a union, so IT IS
AGAINST THAT WHICH IS DISSONANT AND REPUGNANT TO HIS LUST.
Therefore wicked men may love three kinds of preaching.
1. Quaint preaching that savours more of humanity than of divinity. Dainty
phrases, acute stories, eloquent allusions are heard well enough.
2. Impertinent preaching, when, though it be never so pertinent to some in the
church, yet if it be not pertinent to him, he loves it. The drunkard does not cavil
at a sermon against hypocrisy, nor the profligate at one against covetousness; but
if the Word strikes his own particular corruption, he hates it.
3. So much preaching. A wicked man’s conscience tells him that he must have
some religion, and therefore so long as the minister calls only for some hearing,
he responds. The vilest drunkard will be content to hear of calling on the Lord
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317. Jesus at his death; otherwise their consciences would not be quiet.
V. THUS YOU SEE THAT WICKED MEN HATE THE WORD OF GOD. They hate it
because
1. They hate the truth, and being of the Word, a man hates the being of that
which he hates, and he would destroy it. Now, though a wicked man cannot
destroy the Bible from being in itself, yet he would destroy the Bible from being
in his life.
2. They hate the nature of the Word (Rom_8:7).
3. This being the case, he hates the being of the Word in his understanding Job_
21:14).
VI. USE IS TO REPROVE THE WICKED AND INVITE THEM TO REPENTANCE.
(W. Fenner.)
The ground of bad men’s enmity to the truth
I. THE ENMITY OF THE WICKED TO THE TRUTH. This enmity appears
1. In their opposition and resistance to it.
2. Their persecution of it (Joh_8:40).
II. THE CAUSES AND REASONS OF THIS ENMITY.
1. They are afraid the evil of their actions should be discovered to themselves,
because that creates guilt and trouble.
(1) It robs them of that good opinion which they had of themselves before.
Truth flatters no man; no wonder, therefore, that so many are offended at it.
(2) Truth carries great evidence along with it, and is very convincing, and
gives a good deal of disturbance.
2. Bad men are enemies to the truth because it discovers the evil of their actions
to others, which causeth shame.
III. INFERENCES.
1. We learn the true reason why men are so apt to reject the principles of natural
and revealed religion; they are loath to be under the restraint of them.
2. This is a great vindication of our religion that it can bear the light, and is ready
to submit to any impartial examination.
3. This is the reason why some are so careful to suppress the truth and to lock it
up from the people in an unknown tongue, because their doctrines, dogmas, and
deeds are evil. (Abp. Tillotson.)
Sinners hate the light
I. THE TRUTHS OF GOD WHICH RESPECT THE SINNER ARE, AS FAR AS THE
NATURE AND CIRCUMSTANCES OF THEM ARE CONCERNED, AS EASILY FELT
AND SEEN AS ANY OTHER.
II. THE MIND CANNOT TURN FROM DIVINE TRUTH WITHOUT CHOOSING TO
DO IT.
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318. III. MEN RESORT TO ARTIFICES TO HIDE THE TRUTH, TO TURN ITS FORCE
AND RESIST ITS PRESSURE.
1. One is infidelity.
2. Another is found in the excuses offered for disobedience.
3. The indulgence of false hopes.
4. Reproaching religion and ministers.
IV. REMARKS;
1. The common complaint that sinners must wait for the Spirit of God before they
can feel the importance of religion is unfounded and impious.
2. Ministers must not be afraid of alarming and distressing sinners. (N. W. Taylor,
D. D.)
Light welcomed
At the first Methodist Conference it was asked, Should they be afraid of thoroughly
debating every question that might arise? What are we afraid of? Of overturning our
first principles? If they axe false, the sooner they are overturned the better. If they are
true, they will bear the strictest examination. Let us pray for a willingness to receive
light, to know every doctrine whether it be of God. (R. Stevens.)
Light detested
A sluttish housemaid, when scolded for the untidiness of the chambers, exclaimed,
“I’m sure the rooms would be clean enough if it were not for the nasty sun, which is
always showing the dirty corners.” Thus do men revile the gospel because it reveals
their own sin. Thus all agitations for reforms in Church and State are opposed, and
all manner of mischief attributed to them as if they created the evils which they bring
to light. The lover of the right courts anything which may manifest the wrong, but
those who love evil have never a good word for those disturbing beams of truth which
show up the filthy corners of their hearts and lives. (C. H.Spurgeon.)
Revelations of the light
What a difference it makes to have a street well lighted at night! The cheery beams of
the street lamp and the dazzling brilliancy of the electric light are more of a
protection to the traveller at night through city streets than the weapon of the
policeman. The evil beings who haunt our streets at night shun the well-lighted
thoroughfares, and skulk off into dark alleys and unlighted lanes, where their evil
deeds are not likely to be discovered. And yet it is not the light alone that makes the
difference. There are palaces of sin where riot and revelry go on unabashed beneath
the glare of gilded lamps and crystal chandeliers; for the light of the physical lamp is
of little moral avail unless it is made effective by that other light of which Christ
spoke when he said, “Ye are the light of the world.” The powers of darkness fear the
natural light only when it is accompanied by that better light; and the guilty creatures
who showed their guilt, unashamed, in the brilliantly-lighted palaces of sin, would
cower and shrink beneath the Christ-lighted eyes of true and pure men, if suddenly
exposed to their searching gaze. There are anxious souls who seem to themselves
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319. never to have done anything for the Master, who might be comforted a little if they
could only realize how important is this work of mere light-bearing. Many a
neighbourhood, now forced to be outwardly respectable by the presence of a few
God-fearing men and women in its midst, would break out into open and flagrant
wickedness if that restraining and enlightening presence were to cease. But wherever
God’s children are, the light shines, and the workers of iniquity are forced to hide
their evil deeds. It is a deed worth doing to flood the streets at night with the electric
light; but it is a deed far better worth doing to let one’s Christian light so shine that
evil men will fear to bring their evil deeds to the brightness of its shining; for the light
of a little band of Christian men and women is worth more, to keep a community
pure, than all the light of all the lamps ever invented (H. C. Trumbull.)
What the light reveals
Some time ago the use of the electric light in those theatres where it had been
introduced was discontinued because its great brilliancy revealed the sham character
of the furniture of the stage; it showed the paint on the faces of the actors, and the
gewgaw and tinsel nature of their dresses and ornaments; so the dimmer light of the
gas was substituted. Thus it is morally with men; they refuse to come into the bright
light of the gospel lest it make manifest the shams of their lives. We have instances of
this in those persons who frankly tell us that they cannot become religious because of
the dishonest ways and methods of business to which, they plead, they are compelled
to conform. (A. J. Parry.)
The different effect of the light on the good and the bad
That which scares the wicked from, draws the godly unto the Word. The owl flies
from the morning light, which other birds welcome. (J. Dyke.)
Blindness
I. There is the blindness which is the result of passion, covering us, whilst we are
under the dominion of passion, with the darkness of sin, and hiding from us the light
of truth.
II. There is the deeper blindness which is caused by sinful habits, and by indulgence
in continuous sin, until truth becomes odious to us.
III. There is the still blacker form of sin, which not only drives us away from the
light, but which hurries us on until we trample upon and persecute the doers of
righteousness. (Quesnel.)
Man’s proper attitude towards the truth
There is all the difference in the world between battling for the truth because of one’s
love for the truth, and battling on the side of truth because of hostility to the
opponents of truth. A man may be as intense and as violent in the one case as in the
other; but if a man lacks a profound conviction of truth, and a devoted love for truth,
he can never be inspired to a high courage, and held to an unwavering endurance, by
any hatred of those who are over against him in his struggles. All real progress in any
line of reform is made through the dead earnestness of men who love the right; not
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320. through the impulsive violence of men who are aroused, for a time, against the
upholders of evil. He who loves his fellow-man, and therefore strives for his
disenthralling, is worth more as a friend of liberty than he who hates oppressors, and
therefore seeks their overthrow. So it is in every sphere of well-doing; love for the
good is a more potent factor than hatred of evil—more potent even in the battle with
evil. (H. C. Trumbull.)
Why men hate the truth
A gentleman once visiting an acquaintance of his, whose conduct was as irregular as
his principles were erroneous, was astonished to see a large Bible in the hall chained
fast to the floor. He ventured to inquire the reason. “Sir,” replied his infidel friend, “I
am obliged to chain down that book to prevent its flying in my face.” Such persons
hate the Bible, as Ahab did Micaiah, because it never speaks good concerning them,
but evil. (Biblical Museum.)
Light reproves sin
The margin will show that our translators felt a difficulty about this word “reproved.”
See Mat_18:15, where it is rendered “tell him his fault,” idea is exactly illustrated by
the action of light, which makes manifest the wrong, and leads the conscience to see
it and repent of it. It is through this chastening that the man passes from darkness to
light. It is because men shrink from this chastening that they hate the light (comp.
the remarkable parallel in Eph_5:11 et seq.). (H. W.Watkins, D. D.)
Light reveals sin and alarms sinners
Some persons accuse us poor preachers of disturbing the minds of our hearers, when
persons are alarmed under the ministry of the gospel. The very purpose for which it
was sent was to alarm men’s minds; and it fails altogether when it does not alarm.
When the ministry of the gospel alarms the sinner, he sees its workings going on in
his bosom; it comes out before his friends and companions; they ask him why he
should sacrifice himself to that sort of teaching which disturbs and agitates him?
Why, my friends, we do not bring the things there that are discovered—it is the light
that reveals them; they were all there before—it is the light that falls upon things—
and then they appear in a very different manner; and the ministry of the gospel is
designed and constituted to make the darkness light, to convince the sinner and to
awaken the impenitent.
Light and crime
In 1807 Pall Mall was lighted with gas. The original Gas Company was first derided
and then treated in Parliament as rapacious monopolists, intent upon the ruin of
established industry. The adventurers in gaslight did more for the prevention of
crime than the government had done since the days of Alfred. (Knight’s “England. ”)
Christians love light
“Light breaks in! light breaks in! Hallelujah!” exclaimed one when dying. Sargeant,
the biographer of Martyn, spoke of “glory, glory,” and of that “bright light”; and when
asked, “What light?” answered, his face kindling into a holy fervour, “The light of the
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321. Sun of Righteousness.” A blind Hindoo boy, when dying, said joyfully, “I see! now I
have light. I see Him in His beauty. Tell the missionary that the blind see. I glory in
Christ.” Thomas Jewett, referring to the dying expression of the English infidel, “I am
going to take a leap in the dark,” said to those at his bedside, “I am going to take a
leap in the light.” While still another dying saint said, “I am not afraid to plunge into
eternity.” A wounded soldier, when asked if he were prepared to depart, said, “Oh
yes; my Saviour, in whom I have long trusted, is with me now, and His smile lights
up the dark valley for me.” A dying minister said, “It is just as I said it would be,
‘There is no valley,’“ emphatically repeating, “Oh, no valley. It is all clear and bright—
a king’s highway.” The light of an everlasting life seemed to dawn upon his heart; and
touched with its glory, he went, already crowned, into the New Jerusalem. A
Christian woman lay dying. Visions of heaven came to her. She was asked if she really
saw heaven. Her answer was, “I know I saw heaven; but one thing I did not see, the
valley of the shadow of death. I saw the suburbs.” A young man who had but lately
found Jesus was laid upon his dying bed. A friend who stood over him asked, “Is it
dark?” “I shall never,” said he, “forget his reply. ‘No, no,’ he exclaimed, ‘it is all light!
light! light!’ and thus triumphantly passed away.” (American Messenger.)
But he that doeth truth
He that doeth truth cometh to the light
What is it, then, to do the truth? For that would seem to be the condition which
brings us within the rays of the light of Him Who is the Spirit of Truth, the right
disposition in which to keep Whitsuntide.
I. “He that doeth truth.” This would seem to mean, first of all, HE THAT
BELIEVETH THE TRUTH. We can no more shut up the Book of Revelation than we
can shut up the book of experience, and say it does not matter. Can we say, for
instance, to any young man entering on the study of medicine, “It does not matter the
least what system you follow—homoeopathy, allopathy, or even herbalism; all are
equally true or equally false, as long as you mean well.” Or shall we tell him, if he
wishes to become a soldier, that drill and tactics and the modern science of warfare
may be taken up or let alone, provided that he is brave? or that engineering depends
on mechanical skill, or botany on his love for flowers, or chemistry on a taste for
analysis, or mathematics on skill in computation? No; we know that all these things
have their Bibles, compendiums of exact truth; so that he who enters on the study of
them, enters on it enriched with a heritage of precise fact wrested by the patient
interrogation of phenomena. And so it is with religion. The truth as set forth in the
Creed is that which is exactly adapted to the needs of mankind. What we should do if
we were constructing a new religion is one thing, and what we ought to do when God
has told us what will make us truly religious is another. And to do the truth, is
faithfully to believe what God has spoken, as a duty which we owe to Him and to our
fellow-men also.
II. “He that doeth truth.” This, perhaps, means, secondly, HE THAT LIVES THE
TRUTH. A true life is no butterfly existence wasted in so-called pleasure and
idleness, never serious, never earnest; where all experience is but as pictures on the
wall, all talents merely ornamental for self-display; where grace is received in vain, as
the water in the fabled penance of the Danaides, which flows away as fast as it enters
in; where sin and want of seriousness have riven the soul so that it cannot contain
grace. But the true life will be one which is faithful to all God’s influences and modes
of approach, which says in its joy, “My soul truly waiteth still upon God;” towards
Whom there is the aspiration of prayer; from Whom comes the message to the soul;
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322. at Whose coming the door is opened in Holy Communion, and all the approaches
cleared by which God may enter into the soul To live the truth is to trust more to
prayer and sacraments and holy things than to mere human culture, self-reliance,
strength, or cleverness. Think of that description in the Book of Revelation Rev_10:1)
of the servant of God. And as the angel is mighty, so the servant of God will be strong
in firmness and fidelity, and in the knowledge of the truth. He is “clothed with a
cloud;” there will be a seriousness about him, as of one who is still under the
influence of the luminous cloud of Sinai, where he has been communing with God, or
the half-sadness of one who is compassed about with the earth-drawn sorrow with
which sympathy has enveloped him. “A rainbow is upon his head;” he has a
brightness within him which lights up the rain-cloud of life, because God is shining
upon it. “His face is as it were the sun,” because at each prayer-time, and frequently
throughout the day, he drinks in light from that Sun to which he turns. “His feet are
as pillars of fire,” for he is not easily shaken in his steadfastness; he is active,
vigorous—yes, graceful as the image Of God who created him.
III. And then, thirdly, “He that doeth truth” means, obviously, HE THAT
SPEAKETH THE TRUTH. Is it absolutely unknown, for instance, for people to screen
themselves when they have done wrong by the easy lie? Dishonour, ruin, disgrace,
stare the man in the face. “Say you have not done it,” says Satan; and the evil is put
off, only to return with a tenfold aggravation of malignity as the net of deceit winds
itself tighter and tighter round its hopelessly implicated victim. The old German
legend is full of instruction. “A huntsman to forward his own purposes seeks the
devil, and together they cast seven bullets. Six of these are to strike wherever the
caster wills, but the seventh is to be the devil’s, and is to recoil and strike the caster,
who is never certain which of all of them he is putting into his rifle, and at last is
struck down by his own shot.” The fraudulent lie succeeds for a time, but at last
comes the fatal one, which recoils upon him who uses it with shame and disaster. Do
we scrupulously adhere to the disagreeable appointment, or the unpleasant duty, or
the invitation which we have pledged ourselves to accept? Or are we always careful to
avoid that exaggeration which piles up rumours and reports, which mixes truth with
fiction, Which stays not to inquire whether a thing is correct or not, which aims,
rather, at “saying a new thing that is nut true, rather than a true thing which is not
new”? (W. C. E. Newbolt, M. A.)
He that doeth truth
It is observable, in the first place, that there are several places in the New Testament
in which the truth is spoken of in ways not very much unlike to this; places, that is, in
which it is spoken of, variously indeed, but in each of them as something real and
solid,—not a mere object of apprehension by the intellectual powers of a man—not
something external, merely viewed, seen, recognized, but something internal,
something to be, and something to do—something full of blessing, a precious
possession, a gift, an inward treasure (see Joh_8:31-36; Joh 14:5-6; Joh 17:17; Joh
18:37; 1Jn_3:19; 1Jn 5:6). Now it is plain that these statements of Holy Scripture—
and there are a great many more like them, particularly in the inspired writings of St.
John—make the truth (the Divine truth) to be something very sacred and very deep.
Whatever it be in itself—and this is too hard and difficult a question for us to enter
upon—it is plain that when possessed by a man, it is full of precious blessing to him.
Possessed by a man, and possessing him, he is not what he was before. The truth has
made him free who was a slave. The truth has made him who had no ears able to hear
the words of Christ; the truth has sanctified him; the truth has made him God’s son.
What relation then (it may be asked), does doctrine bear to the truth? for it is plain
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323. that it is not the same thing. If the truth be thus something mysterious and real,
which, coming forth of God, and being Divine, taketh, possesseth, occupieth a man,
what relation does it bear to doctrine, Divine doctrine, the true revealed declarations
of God, His nature and His will, which He has been pleased to give us? for these are
often called truths, or the truth, though plainly not in the high and mysterious sense
of the truth which we have been considering. I suppose that it is quite beyond our
power to answer exactly. It is only clear that they are very nearly and closely
connected. It is certain that the truth cannot possess a man and bless him with all the
great blessings which belong to it, unless doctrine be duly known, and received, and
believed. Doctrine is, as it were, truth projected on some medium which the mind
can see; a shadow of the invisible and blessed truth cast, as it were, upon a cloud; and
this the mind must see, and know, and own, and believe, or else, such is the order of
God’s will, a man cannot have the freedom indeed, the sonship, the sanctification, the
open ears, the various great and precious blessings of the indwelling truth. Learn
then from hence the sacred value of doctrine; its sacred, deep, unfathomable
preciousness. If then we undervalue doctrine, who shall insure us against losing the
truth? If we tamper with it, or lose our hold of it, who shall insure us of our freedom
and sanctification, which we should derive from the indwelling truth? If we should
allow others to seduce us from our simple, earnest, obedient subjection to it, who
shall assure us that they have not robbed us of our precious estate of being in the
truth? Thus far then we have regarded the truth as it is a real and precious thing,
possessing which we are in an estate or condition of high blessing—the estate of
being Christians; our text rather leads us to regard it in a further view, as being
something practical, something to be done. Being in the truth (that is, our estate, or
condition), we must do truth (that is, our duty). “If we keep not His commandments,
the truth is not in us.” “If we say that we have no sin, the truth is not in us.” “If we say
that we have fellowship with Him, and walk in darkness, we do not the truth.” The
truth then, in which we are, is to be done; and keeping of the commandments of God,
and walking in the light, and acknowledging our own sins, are doing the truth. Truth,
then, means holiness. Being in the truth, we must do the truth; and we must do it, as
the truth is in Jesus. And so our law of holiness is a law of holy truth. It is a straight
and direct law: “O that my ways were made so direct that I might keep Thy statutes.”
It admits not of deflection, or voluntary imperfection. As doctrine is the intellectual
phase, if I may so speak, of essential Divine truth, so is obedience its practical one. To
deviate into heresy, or to deviate into sin, are alike to depart from the influence of
that sacred, central truth, in which we are sons, in which we are free, and in which we
are holy. It is plain (as soon as we regard the law of God in this light, in which the
Holy Scriptures so often present it to us) that the law of truth must needs be a very
holy and righteous law. It is also plain that it is far higher, and holier, and more
searching than it is often thought. How it cuts like a sword through all the easy living,
the self-indulgence, and lazy half-service which characterize these later ages of the
Church! If there be a truth of holy thoughts, surely there is much unlicensed and
random thinking—much letting loose of the imagination on things trifling, and
enervating, and unprofitable, which must partake in a great and serious degree of the
nature of falsehood. If there be a sacred truth of holy words, there must be much idle
and frivolous, and satirical, and bold talking, which must be very far below that high
standard of truth, and so be really false. Above all, if there be a real sacred truth of
duty and holy living, there must be a vast deal of practical and dangerous falsehood,
in the waste of time, the imperfectness of service, the very easy and self-complacent
way of life of very many baptized Christians. Indeed, we may readily see, that the
ordinary rule of living, as we may judge of it from seeing how men live, is quite of
another kind from the rule of truth. As long as they refrain from clear and notorious
sins, and discharge certain clear and undoubted duties, men think themselves more
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324. or less at liberty to live in the rest of their behaviour as they like best. There are, as it
were, certain buoys marking out particular shoals of sin, and these they must take
care to steer clear of; but meanwhile, they have a free choice of navigating in a wide
and easy channel, following their own fancy, and doing as much or as little therein as
they please. And meanwhile, while practical truth is thus widely neglected among us,
there is nothing which is more earnestly insisted upon as a virtue of the first
necessity to the existence and well-being of society than veracity, or worded truth.
Truth in words is held to be a virtue of such magnitude and necessity, that a clear
breach of it ruins the character of a man amongst men more than almost any sin,
however gross, which ordinary society knows. Worded truth, or veracity, precious as
it is, is but as the outside, as the husk, of a more precious reality inside. Worded truth
is the outside, and acted truth is the inner kernel. Oh, believe me, the essence of
falsehood is deeper, deeper far than words! Believe me, it is a hollow philosophy
which magnifies veracity, and lets the daily habits loose in self-indulgence and
neglect: a miserable worldly code which exacts truth of words under the severest
penalties, and makes it innocent and even honourable to depart, ever so far, from
truth in deeds I No; the essence of truth is in duty, in heart-whole devotion of duty to
the sacred law of God’s truth. (Bishop Moberly.)
21 But whoever lives by the truth comes into the
light, so that it may be seen plainly that what
they have done has been done in the sight of
God.
BARNES, "Are that doeth truth - He who does right, or he that obeys the
truth. Truth here is opposed to error and to evil. The sinner acts from falsehood and
error. The good man acts according to truth. The sinner believes a lie - that God will
not punish, or that there is no God, or that there is no eternity and no hell. The
Christian believes all these, and acts as if they were true. This is the difference
between a Christian and a sinner.
Cometh to the light - Loves the truth, and seeks it more and more. By prayer
and searching the Scriptures he endeavors to ascertain the truth, and yield his mind
to it.
May be made manifest - May be made clear or plain; or that it may be made
plain that his deeds are performed in God. He searches for truth and light that he
may have evidence that his actions are right.
Wrought in God - That they are performed according to the will of God, or
perhaps by the assistance of God, and are such as God will approve. The actions of
good people are performed by the influence and aid of God, Phi_2:12. Of course, if
they are performed by his aid, they are such as he will approve. Here is presented the
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325. character of a good man and a sincere Christian. We learn respecting that character:
1. He does truth. He loves it, seeks it, follows it.
2. He comes to the light. He does not attempt to deceive himself or others.
3. He is willing to know himself, and aims to do it. He desires to know the true
state of his heart before God.
4. A special object of his efforts is that his deeds may be “wrought in God.” He
desires to be a good man; to receive continual aid from God, and to perform
such actions as he will approve.
This is the close of our Lord’s discourse with Nicodemus - a discourse condensing
the gospel, giving the most striking exhibition and illustration of truth, and
representing especially the fundamental doctrine of regeneration and the evidence of
the change. It is clear that the Saviour regarded this as lying at the foundation of
religion. Without it we cannot possibly be saved. And now it becomes every reader, as
in the presence of God, and in view of the judgment-seat of Christ, solemnly to ask
himself whether he has experienced this change? whether he knows by experience
what it is to be born of that Spirit? If he does he will be saved. If not, he is in the gall
of bitterness and in the bond of iniquity, and should give no sleep to his eyes until he
has made his peace with God.
CLARKE, "Wrought in God - In his presence, and through his assistance. This
is the end of our Lord’s discourse to Nicodemus; and though we are not informed
here of any good effects produced by it, yet we learn from other scriptures that it had
produced the most blessed effects in his mind, and that from this time he became a
disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was
probably a member, Joh_7:50, and, with Joseph of Arimathea, gave him an
honorable funeral, Joh_19:39, when all his bosom friends had deserted him. See
Dodd.
GILL, "But he that doth truth,.... That which is true, right and good: "he whose
work is just", as the Ethiopic version renders it; or, "he that does that which is right",
so the Persic; that which is according to the will of God, and from a principle of love
to him, and with a view to his glory:
cometh to the light; to Christ, and to his word, and ordinances:
that his deeds may be made manifest; being brought to the light, to the test,
and standard, whether they, are right, or wrong; and that it may appear,
that they are wrought in God; or "by God"; by his assistance, and gracious
influence, without which men can do nothing; for it is God that works in them both
to will and to do: or, "according to God", as others render it; according to the will of
God, both for matter and manner: or "for God", as the Ethiopic version renders it; for
the glory of God, which ought to be the aim, and end of every action. The Persic
version reads the whole thus, "that the work which is between God and him may be
known"; that such deeds may be discovered, which are only known to God and
himself.
HENRY, "Secondly, On the other hand, upright hearts, that approve themselves
to God in their integrity, bid this light welcome (Joh_3:21): He that doeth truth
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326. cometh to the light. It seems, then, that though the gospel had many enemies it had
some friends. It is a common observation that truth seeks no corners. Those who
mean and act honestly dread not a scrutiny, but desire it rather. Now this is
applicable to the gospel light; as it convinces and terrifies evil-doers, so it confirms
and comforts those that walk in their integrity. Observe here, 1. The character of a
good man. (1.) He is one that doeth truth; that is, he acts truly and sincerely in all he
does. Though sometimes he comes short of doing good, the good he would do, yet he
doeth truth, he aims honestly; he has his infirmities, but holds fast his integrity; as
Gaius, that did faithfully (3Jo_1:5), as Paul (2Co_1:12), as Nathanael (Joh_1:47), as
Asa, 1Ki_15:14. (2.) He is one that cometh to the light. He is ready to receive and
entertain divine revelation as far as it appears to him to be so, what uneasiness
soever it may create him. He that doeth truth is willing to know the truth by himself,
and to have his deeds made manifest. A good man is much employed in trying
himself, and is desirous that God would try him, Psa_26:2. He is solicitous to know
what the will of God is, and resolves to do it, though ever so contrary to his own will
and interest. 2. Here is the character of a good work: it is wrought in God, in union
with him by a covenanting faith, and in communion with him by devout affections.
Our works are then good, and will bear the test, when the will of God is the rule of
them and the glory of God the end of them; when they are done in his strength, and
for his sake, to him, and not to men; and if, by the light of the gospel, it be manifest
to us that our works are thus wrought, then shall we have rejoicing, Gal_6:4; 2Co_
1:12.
JAMIESON, "doeth truth — whose only object in life is to be and do what will
bear the light. Therefore he loves and “comes to the light,” that all he is and does,
being thus thoroughly tested, may be seen to have nothing in it but what is divinely
wrought and divinely approved. This is the “Israelite, indeed, in whom is no guile.”
SBC, "I. Let us endeavour to arrive at some distinct meaning of that remarkable
expression—doing truth. (1) The first thing in it is to be really in earnest. Until a man
is thoroughly in earnest about his soul God will have nothing to do with him. But as
soon as a man is really in earnest, the work is almost half done; at all events, the
result is safe. (2) A man who is doing truth has begun to draw to Christ. He makes
much of Christ. He begins to feel the power and beauty of Christ. He is learning to
depend upon Christ; to find Christ in everything. (3) To do truth is to be very
practical in religion. It is not only to hold Christ; but to carry out Christ into daily life.
It is true that actions are the results of feelings; but every one who would have
lightened feelings must do actions. Whoever will do His will, he shall know of the
doctrine.
II. Of this character God says he is coming to the light. For there are assimilations in
moral truth, as there are in nature, and wherever there is an assimilation, there is an
attraction. This man has some light, and therefore he is under the influence of light!
Light draws him. There is a principle in him which must be always running up to the
Fountain from which this principle sprang. This man who comes to the light is daily
growing in the beautiful grace of transparency of character. The nearer he gets to the
light, the more transparent he is. His whole being can now bear examination. He
loves truth; he courts truth; he is truth. There is reality in that man. You may weigh
his words; you may scrutinise his actions: for he is learning to walk as a child of light.
Up and up towards the very Fountain of light he is daily travelling. He is not light,
but he is coming to the light. In greater nearness to Jesus every day; in more constant
communion with Him; with more of His presence; in more of His image; he is
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327. striving to live to Him. Christ is a centre around which he moves continually, in a
closer and a closer circle, coming to the light! He to Christ; Christ to him. The affinity
grows stronger and stronger.
J. Vaughan, Fifty Sermons, 2nd series, p. 251.
CALVIN, "21.But he who doeth truth This appears to be an improper and
absurd statement, unless you choose to admit that some are upright and true,
before they have been renewed by the Spirit of God, which does not at all agree
with the uniform doctrine of Scripture; for we know that faith is the root from
which the fruits of good works spring. To solve this difficulty, Augustine says,
that to do truth means “to acknowledge that we are miserable and destitute of all
power of doing good;” and, certainly, it is a true preparation for faith, when a
conviction of our poverty compels us to flee to the grace of God. But all this is
widely removed from Christ’s meaning, for he intended simply to say that those
who act sincerely desire nothing more earnestly than light, that their works may
be tried; because, when such a trial has been made, it becomes more evident that,
in the sight of God, they speak the truth and are free from all deceit. Now it
would be inconclusive reasoning, were we to infer from this, that men have a
good conscience before they have faith; for Christ does not say that the elect
believe, so as to deserve the praise of good works, but only what unbelievers
would do, if they had not a bad conscience.
Christ employed the word truth, because, when we are deceived by the outward
lustre of works, we do not consider what is concealed within. Accordingly, he
says, that men who are upright and free from hypocrisy willingly go into the
presence of God, who alone is the competent Judge of our works. For those
works are said to be done in God or according to God, which are approved by
Him, and which are good according to His rule. Hence let us learn that we must
not judge of works in any other way than by bringing them to the light of the
Gospel, because our reason is wholly blind.
John Testifies Again About Jesus
22 After this, Jesus and his disciples went out
into the Judean countryside, where he spent
some time with them, and baptized.
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328. BARNES, "Land of Judea - The region round about Jerusalem.
And baptized - Jesus did not Himself administer the ordinance of baptism, but
his disciples did it by his direction and authority, Joh_4:2.
CLARKE, "Came - into the land of Judea - Jerusalem itself, where Christ
held the preceding discourse with Nicodemus, was in Judea; but the evangelist
means that our Lord quitted the city and its suburbs, and went into the country
parts. The same distinction between Jerusalem and Judea is made, Act_1:8; Act_
10:39; and in 1 Maccabees 3:34; and in 2 Maccabees 1:1, 10. See Bp. Pearce.
And baptized - It is not clear that Christ did baptize any with water, but his
disciples did - Joh_4:2; and what they did, by his authority and command, is
attributed to himself. It is a common custom, in all countries and in all languages, to
attribute the operations of those who are under the government and direction of
another to him by whom they are directed and governed. Some however suppose that
Christ at first did baptize; but, when he got disciples, he left this work to them: and
thus these two places are to be understood: -
1. this place, of Christ’s baptizing before he called the twelve disciples; and
2. Joh_4:2, of the baptism administered by the disciples, after they had been
called to the work by Christ.
GILL, "After these things,.... After Christ's coming to Jerusalem, at the feast of
the passover, with his disciples, and driving the buyers and sellers from the temple,
and doing the miracles he did there, upon which many believed on him; and after the
long discourse he had with Nicodemus, concerning regeneration, and other things:
came Jesus and his disciples, into the land of Judea; or "into Judea the
country", having been in Jerusalem, the city part or chief city in Judea; so that the
country is distinguished from, and opposed to the city. And thus, a countryman, and
a Jerusalemite, or citizen of Jerusalem, are distinguished (l);
HENRY, "In these verses we have,
I. Christ's removal into the land of Judea (Joh_3:22), and there he tarried with his
disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled
much, and removed often, as the patriarchs in their sojournings. As it was a good
part of his humiliation that he had no certain dwelling-place, but was, as Paul, in
journeyings often, so it was an instance of his unwearied industry, in the work for
which he came into the world, that he went about in prosecution of it; many a weary
step he took to do good to souls. The Sun of righteousness took a large circuit to
diffuse his light and heat, Psa_19:6. 2. He was not wont to stay long at Jerusalem.
Though he went frequently thither, yet he soon returned into the country; as here.
After these things, after he had had this discourse with Nicodemus, he came into the
land of Judea; not so much for greater privacy (though mean and obscure places
best suited the humble Jesus in his humble state) as for greater usefulness. His
preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head
of news, but did least good there, where the most considerable men of the Jewish
church had so much the ascendant. 3. When he came into the land of Judea his
disciples came with him; for these were they that continued with him in his
328

329. temptations. Many that flocked to him at Jerusalem could not follow his motions
into the country, they had no business there; but his disciples attended him. If the
ark remove, it is better to remove and go after it (as those did, Jos_3:3) than sit still
without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe -
He conversed with them, discoursed with them. He did not retire into the country for
his ease and pleasure, but for more free conversation with his disciples and followers.
See Son_7:11, Son_7:12. Note, Those that are ready to go with Christ shall find him
as ready to stay with them. It is supposed that he now staid five or six months in this
country. 5. There he baptized; he admitted disciples, such as believed in him, and
had more honesty and courage than those had at Jerusalem, Joh_2:24. John began
to baptize in the land of Judea (Mat_3:1), therefore Christ began there, for John had
said, There comes one after me. He himself baptized not, with his own hand, but his
disciples by his orders and directions, as appears, Joh_4:2. But his disciples'
baptizing was his baptizing. Holy ordinances are Christ's, though administered by
weak men.
JAMIESON, "Joh_3:22-36. Jesus in the neighborhood of the Baptist - His noble
testimony to his Master.
land of Judea — the rural parts of that province, the foregoing conversation
being held in the capital.
baptized — in the sense explained in Joh_4:2.
CALVIN, "22.After these things came Jesus. It is probable that Christ, when the
feast was past, came into that part of Judea which was in the vicinity of the town
Enon, which was situated in the tribe of Manasseh. The Evangelist says that
there were many waters there, and these were not so abundant in Judea. Now
geographers tell us, that these two towns, Enon and Salim, were not far from the
confluence of the river Jordan and the brook Jabbok; and they add that
Scythopolis was near them. From these words, we may infer that John and
Christ administered baptism by plunging the whole body beneath the water;
though we ought not to give ourselves any great uneasiness about the outward
rite, provided that it agree with the spiritual truth, and with the Lord’s
appointment and rule. So far as we are able to conjecture, the; vicinity of those
places caused various reports to be circulated, and many discussions to arise,
about the Law, about the worship of God, and about the condition of the
Church, in consequence of two persons who administered baptism having arisen
at the same time. For when the Evangelist says that Christ baptized, I refer this
to the commencement of his ministry; namely, that he then began to exercise
publicly the office which was appointed to him by the Father. And though Christ
did this by his disciples, yet he is here named as the Author of the baptism,
without mentioning his ministers, who did nothing but in his name and by his
command. On this subject, we shall have something more to say in the beginning
of the next Chapter.
COFFMAN, "Verse 22
After these things came Jesus and his disciples into the land of Judaea; and there
he tarried with them and baptized.
THE FINAL WITNESS OF JOHN THE BAPTIST
329

330. Into the land of Judaea ... is somewhat of an indefinite location of Jesus' activity
at this point; but Hendriksen suggestion the location was "not far from Jericho,
near the fords of the Jordan."[20]
This Gospel gives the Judean ministry of Christ, almost totally omitted by the
synoptics. The Spirit of God directed the apostles in the choice of the material
they included. Jesus had definitely stressed the fact that the Gospel should first
be offered to the Jews and then to the Gentiles (Luke 24:27; Acts 1:8); and "to
the Jew first" became a slogan of the missionary work of Paul, and presumably
of all the apostles. How fitting, therefore, that the Lord himself should have
carried his great message first to the Jews as revealed in this Gospel, and as we
should not have known if only the synoptics existed. Furthermore, this Judean
ministry explains a number of statements in the synoptics which, in the light of
this Gospel, are clear references to the Judean ministry. Thus, Jesus said in
Matthew that he had "often" attempted to gather the citizens of Jerusalem unto
himself (Matthew 23:37). See Matthew 26:6; Mark 14:3if, and Luke 13:34,35, all
of which are trace references to the great Judean ministry of Jesus which
occurred before John the Baptist was cast into prison, a fact John stressed, thus
making it very early in the Lord's ministry. This Judean part of it lasted from
May until December.
His disciples ... probably refers to the six already mentioned in this Gospel:
Peter, James, John, Andrew, Philip, and Nathaniel. It is not certain if more had
been added at this time or not.
He tarried with them and baptized ... It must be assumed that Jesus took up the
work of carrying forward God's work already being evident in the labors of
John the Baptist, and that the baptism administered by Jesus (through his
disciples) was God's baptism exactly like that of the great herald. It must not be
thought that Jesus, in any sense, was here working under the administration of
John the Baptist. John was a servant carrying out God's orders; and Jesus was a
Son doing the same thing; but in order not to mislead anyone, Jesus refrained
from administering God's baptism personally, doing so only through his
disciples.
This taking a hand in the preaching of baptism, on the part of Jesus, was
probably the result of our Lord's having seen the urgent need in his interview
with Nicodemus. With the blindness of the religious leaders in their rejection of
John the Baptist's preaching, it was clear that John needed all the help he could
get; therefore, Jesus encouraged his disciples to take a hand in the baptizing. The
connection of John's baptism (so-called) with the kingdom of heaven lies in the
fact of its being the only baptism submitted to by the Lord's disciples prior to
Pentecost; for all such, it was not necessary for them to be baptized again, but
only to receive the Holy Spirit, thus completing in them the new birth. After
Pentecost, the old baptism was no longer valid, but was replaced by the baptism
of the great commission.
Nothing may be made of the fact that Jesus did not baptize, but his disciples
330

331. baptized. See under John 4:2. What one does through his agents he is lawfully
said to do; therefore Jesus baptized. Why did he refrain from doing so
personally? It might have given rise to jealousies and strife, later on, through
some claiming greater privilege in having been baptized personally by the Lord.
Perhaps, as noted above, it was to avoid any mistaken notion that Jesus was one
of John's subordinates. Furthermore, although Jesus had submitted to God's
baptism as preached by John, and for a time administered by himself through
his disciples, he was nevertheless above John's baptism in the sense that baptism
in his own blessed name was designed to succeed it. For more on the baptism of
Christ, see my Commentary on Matthew, Matthew 3:13.
ENDNOTE:
[20] William Hendriksen, Exposition of the Gospel according to John (Grand
Rapids, Michigan: Baker Book House, 1961), p. 146.
BARCLAY, "A MAN WITHOUT ENVY (John 3:22-30)
3:22-30 After these things Jesus and his disciples went to the district of Judaea.
He spent some time there with them, and he was baptizing; and John was
baptizing at Ainon, near Salem, because there was much water there. The people
kept coming to him and being baptized, for John had not yet been thrown into
prison. A discussion arose between some of John's disciples and a Jew about the
matter of cleansing. So they came to John and said to him: "Rabbi, look now!
The man who was with you on the other side of Jordan, the man to whom you
bore your witness, is baptizing and they are all going to him." John answered:
"A man can receive only what is given to him from heaven. You yourselves can
testify that I said, 'I am not the Anointed One of God,' but, 'I have been sent
before him.' He who has the bride is the bridegroom. But the friend of the
bridegroom who stands and listens for him, rejoices at the sound of the voice of
the bridegroom. So, then, my joy is complete. He must increase, but I must
decrease."
We have already seen that part of the aim of the writer of the Fourth Gospel is to
ensure that John the Baptist received his proper place as the forerunner of Jesus,
but no higher place than that. There were those who were still ready to call John
master and lord; the writer of the Fourth Gospel wishes to show that John had a
high place, but that the highest place was reserved for Jesus alone; and he also
wishes to show that John himself had never any other idea than that Jesus was
supreme. To that end he shows us the ministry of John and the ministry of Jesus
overlapping. The synoptic gospels are different: Mark 1:14 tells us that it was
after John was put into prison that Jesus began his ministry. We need not argue
which account is historically correct; but the likelihood is that the Fourth Gospel
makes the two ministries overlap so that by contrast the supremacy of Jesus may
be clearly shown.
One thing is certain--this passage shows us the loveliness of the humility of John
the Baptist. It was clear that men were leaving John for Jesus. John's disciples
were worried. They did not like to see their master take second place. They did
not like to see him abandoned while the crowds flocked out to hear and see this
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332. new teacher.
In answer to their complaints, it would have been very easy for John to feel
injured, neglected and unjustifiably forgotten. Sometimes a friend's sympathy
can be the worst possible thing for us. It can make us feel sorry for ourselves and
encourage us to think that we have not had a fair deal. But John had a mind
above that. He told his disciples three things.
(i) He told them that he had never expected anything else. He told them that in
point of fact he had assured them that his was not the leading place, but that he
was merely sent as the herald, the forerunner and the preparer for the greater
one to come. It would ease life a great deal if more people were prepared to play
the subordinate role. So many people look for great things to do. John was not
like that. He knew well that God had given him a subordinate task. It would save
us a lot of resentment and heartbreak if we realized that there are certain things
which are not for us, and if we accepted with all our hearts and did with all our
might the work that God has given us to do. To do a secondary task for God
makes it a great task. As Mrs. Browning had it: "All service ranks the same with
God." Any task done for God is necessarily great.
(ii) He told them that no man could receive more than God gave him. If the new
teacher was winning more followers it was not because he was stealing them
from John, but because God was giving them to him. There was a certain
American minister called Dr. Spence; once he was popular and his church was
full; but as the years passed his people drifted away. To the church across the
road came a new young minister who was attracting the crowds. One evening in
Dr. Spence's church there was a very small gathering. The doctor looked at the
little flock. "Where have all the people gone?" he asked. There was an
embarrassed silence; then one of his office-bearers said: "I think they have gone
to the church across the street to hear the new minister." Dr. Spence was silent
for a moment; then he smiled. "Well, then," he said, "I think we ought to follow
them." And he descended from his pulpit and led his people across the road.
What jealousies, what heartburnings, what resentfulness we might escape, if we
would only remember that someone else's success is given to him by God, and
were prepared to accept God's verdict and God's choice.
(iii) Finally, John used a very vivid picture which every Jew would recognize, for
it was part of the heritage of Jewish thought. He called Jesus the bridegroom and
himself the friend of the bridegroom. One of the great pictures of the Old
Testament is of Israel as the bride of God and God as the bridegroom of Israel.
The union between God and Israel was so close that it could be likened only to a
wedding. When Israel went after strange gods it was as if she were guilty of
infidelity to the marriage bond (Exodus 34:15 compare Deuteronomy 31:16;
Psalms 73:27; Isaiah 54:5). The New Testament took this picture over and spoke
of the church as the bride of Christ (2 Corinthians 11:2; Ephesians 5:22-32). It
was this picture that was in John's mind. Jesus had come from God; he was the
Son of God, Israel was his rightful bride and he was Israel's bridegroom. But one
place John did claim for himself, that of the friend of the bridegroom.
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333. The friend of the bridegroom, the shoshben, had a unique place at a Jewish
wedding. He acted as the liaison between the bride and the bridegroom; he
arranged the wedding; he took out the invitations; he presided at the wedding
feast. He brought the bride and the bridegroom together. And he had one special
duty. It was his duty to guard the bridal chamber and to let no false lover in. He
would open the door only when in the dark he heard the bridegroom's voice and
recognized it. When he heard the bridegroom's voice he let him in and went
away rejoicing, for his task was completed and the lovers were together. He did
not grudge the bridegroom the bride. He knew that his only task had been to
bring bride and bridegroom together. And when that task was done he willingly
and gladly faded out of the centre of the picture.
John's task had been to bring Israel and Jesus together; to arrange the marriage
between Christ the bridegroom and Israel the bride. That task completed he was
happy to fade into obscurity for his work was done. It was not with envy that he
said that Jesus must increase and he must decrease; it was with joy. It may be
that sometimes we would do well to remember that it is not to ourselves we must
try to attach people; it is to Jesus Christ. It is not for ourselves we seek the
loyalty of men; it is for him.
PINK, "We give first a brief Analysis of the passage which is to occupy our
attention. Here we see:
1. The Lord Jesus and His Disciples in Judea, verse 22.
2. John baptizing in Aenon, verses 23, 24.
3. The attempt to provoke John’s jealousy, verses 25, 26.
4. The humility of John, verses 27, 28.
5. The joy of John, verse 29.
6. The preeminence of Christ, verses 30-35.
7. The inevitable alternative, verse 36.
Another typical picture is presented in the passage before us, though its lines are
not so easily discernible as in some of the others which we have already looked
at.
The spiritual state of Judaism as it existed at the time of our Lord’s sojourn on
earth is revealed in three pathetic statements; first, the Jews were occupied with
the externals of religion (verse 25); second, they were envious of the results
attending the ministry of Christ (verse 26); third, they rejected the testimony of
the Savior (verse 32). How pointedly did these things expose the condition of
Israel as a nation! With no heart for the Christ of God, and ignorant, too, of the
position occupied by His forerunner (verse 28), they were concerned only with
matters of ceremonialism. Religious they were, but for a Savior they felt no need.
They preferred to wrangle over questions of "purification," rather than go to the
Lord Jesus for the Water of life. But this was not all. They were jealous of the
outward success that attended the ministry of the Lord Jesus in its early stages.
How this revealed their hearts! Plainer still is what we read of them in verse 32—
the testimony of Christ they "received not." The Savior was not only "despised"
by them, He was "rejected," too. Once more, then, is the awful condition of
Judaism made manifest before our eyes.
"After these things came Jesus and his disciples into the land of Judea; and there
he tarried with them, and baptized" (John 3:22). This must be read in the light
333

334. of John 4:2. By linking these two verses together an important principle is
established: what is done by the servants of Christ by His authority is as though
it had been done by Christ immediately. It is the same as what we read of in 2
Corinthians 5:20: "Now then we are ambassadors for Christ, as though God did
beseech you by us: we pray you in Christ’s stead, be ye reconciled to God." It is
the same in prayer. When we really pray to the Father in the name of Jesus
Christ, it is as though Christ Himself were the suppliant.
"And John also was baptizing in Aenon near to Salim, because there was much
water there: and they came, and were baptized" (John 3:23). The meaning of the
names of these places—like all others in Scriptures—are deeply significant.
Aenon signifies "place of springs," Salim means "peace." What a blessed place
for John to be in! These names point a striking contrast from "the wilderness of
Judea" and "the region round about Jordan" (cf. Matthew 3:1, 5), which speak
of drought and death. Surely there is a most important lesson taught us here, and
a most precious one too. The place of drought and death was where God had
called the forerunner of Christ to labor, and as he there bore faithful witness to
the Lord Jesus it became to him a place of "springs" (refreshment) and "peace!"
Such is ever the experience of the obedient servant of God.
"John also was baptizing." There is a word of great practical importance here
for many a servant of God. The Lord Jesus was there in Judea in person, and
His disciples were with Him, baptizing. The crowds which at first attended the
preaching of John had now deserted him, and were thronging to Christ (verse
26). What then does the Lord’s forerunner do? Does he decide that his work is
now finished, and that God no longer has need of him? Does he become
discouraged because his congregations were so small? Does he quit his work and
go on a long vacation? Far, far from it. He faithfully persevered: "John also was
baptizing." Has this no message for us? Perhaps these lines may be read by some
who used to minister to big crowds. But these are no more. Another preacher has
appeared, and the crowds flock after him. What then? Must you then conclude
that God has set you aside? Are you suffering this experience to discourage you?
Or, worse still, are you envious of the great success attending the labors of
another! Ah, fellow-servants of Christ, take to heart this word—"John also was
baptizing." His season of popularity might be over: his light might be eclipsed by
that of a greater: the crowds might have become thin; but, nevertheless, he
plodded on and faithfully persevered in the work God had given him to do!
"And let us not be weary in well doing: for in due season we shall reap, if we
faint not" (Gal. 6:9). John performed his duty and fulfilled his course.
"John also was baptizing in Aenon near to Salim, because there was much water
there." This is one of the many verses in the New Testament which plainly
intimates the mode of baptism. If baptism were by sprinkling or by pouring,
"much water" would not be required. The fact that John baptized in Aenon
"because there was much water there" strongly implies that the scriptural form
of baptism is immersion. But the one who desires to know and carry out God’s
mind is not left to mere inferences, forceful though they may be. The very word
"baptized’’ (both in the Greek and in English) signifies "to dip or immerse." The
Greek words for sprinkling and pouring" are entirely different from the one for
baptize. Again; the example of our blessed Lord Himself ought to settle all
controversy. No unprejudiced mind can read Matthew 3:16 without seeing that
the Lord Jesus was immersed. Finally, the testimony of Romans 6 is unequivocal
334

335. and conclusive. There we read, "We are buried with Him by baptism into death"
(verse 3).
"Then there arose a question between some of John’s disciples and the Jews
about purifying" (John 3:25). The "Jews" mentioned here are the same as those
we read of in John 1:19, who sent a delegation unto the Baptist to inquire who he
was. There is a slight difference between the ancient Greek MSS, and following a
variation of reading the R.V. says, "There arose therefore a questioning on the
part of John’s disciples with a Jew about purifying." But we are thoroughly
satisfied that here, as in the great majority of instances, the A.V. is preferable to
the R.V. Clearly it is "the Jews" of John 1:19 who are before us again in John
3:25. This is seen from what we read in verse 28: "Ye yourselves bear me
witness, that I said, I am not the Christ, but that I am sent before him." The
Baptist reminds them of the testimony he bore before their representatives on the
previous occasion, for John 3:28 corresponds exactly with John 1:20 and 23.
"And they came unto John, and said unto him, Rabbi, he that was with thee
beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and
all men come to him" (John 3:26). What was the object of these Jews? Was not
their motive a malicious one? Were they not seeking to make John envious? It
would certainly appear so. Why tell him of the outward success of Christ’s
ministry if it were not to provoke the jealousy of His harbinger? And cannot we
detect the Enemy of souls behind this! This is ever a favorite device with him, to
make one servant of the Lord envious at the greater success enjoyed by another.
And alas! how frequently does he gain his wicked ends thus. It is only those who
seek not honor of men, but desire only the glory of their Lord, that are proof
against such attacks.
A striking example of the above principle is found in connection with Moses, who
"was very meek, above all the men which were upon the face of the earth" (Num.
12:3). In Numbers 11:26, 27 we read, "But there remained two of the men in the
camp, the name of the one was Eldad, and the name of the other Medad: and the
spirit rested upon them; and they were of them that were written, but went not
out unto the tabernacle: and they prophesied in the camp. And there ran a young
man, and told Moses, and said, Eldad and Medad do prophesy in the camp."
Now notice what follows—"And Joshua the son of Nun, the servant of Moses,
one of his young men, answered and said, My lord Moses, forbid them." Even
Joshua was jealous for his mas