John 3:6

John 3:1-6 1. Now there was a man of the Pharisees, called Nicodemus, a ruler among the Jews. 2. He came to Jesus by night, and said to him, Rabbi, we know that thou art a teacher come from God, for no man can do these signs which thou doest, unless God be with him. 3. Jesus answered and said to him, Verily, verily, I say to thee, Unless a man be born again, he cannot see the kingdom of God. 4. Nicodemus saith to him, How can a man be born when he is old? Can he enter again into his mother's womb and be born? 5. Jesus answered, Verily, verily, I say to thee, Unless a man be: born of water, and of the Spirit, he cannot enter into the kingdom of God. 6. That which is born of flesh is flesh; and that which is born of the Spirit is spirit. 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 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 phrvsym (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. 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 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 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. 3. Verily, verily, I say to thee. The word Verily (amen) 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 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 SEE the 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 phrase born 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 anothen, 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. 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 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. 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 (palingenesia) 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. 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 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, (palingenesia ) 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 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 not born 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 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. Footnotes: [54] Our Author's views of the etymology of the term are fully stated and examined, Harmony, [7]volume 1 page 281; but it cannot be supposed that this Commentary on the Gospel by John, which appeared in the year 1553, makes reference to the Harmony, which did not appear till 1555. The priority of the date (1548) of the Commentary on the Epistle to the Philippians more naturally sends us to consult that [8]passage, in which Paul says that he was a Pharisee, (3:5.) -- Ed. [55] "De sa grandeur et reputation." [56] "Qui signific Maistre." [57] "L'oyant seulement comme en pensant ailleurs, et sans en tenir grand conte:" -- "merely listening to it as if he were thinking of something else, and without caring much about it." [58] "Qui imaginoit que los ames apres la mort de leurs corps cntroyent dedans des autres corps." [59] "Monstrent bien qu'ils n'en entendent rien."

That which is born of the flesh is {g} flesh; and that which is born of the Spirit is spirit. (g) That is, fleshly, namely, wholly unclean and under the wrath of God: and therefore this word flesh signifies the corrupt nature of man: contrary to which is the Spirit, that is, the man ingrafted into Christ through the grace of the Holy Spirit, whose nature is everlasting and immortal, though the strife of the flesh remains.

That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. That which is born of the flesh, … — Whole man is in evil, and whole evil in man. Quintilian saw not this, and therefore said, that it is more marvel that one man sinneth than that all men should live honestly; sin is so much against man’s nature. Many also of the most dangerous opinions of Popery (as justification by works, state of perfection, merit, supererogation, …) spring from hence; that they have slight conceits of concupiscence, as a condition of nature. Yet some of them (as Michael Bains, professor at Lovain, …) are sound in this point.

That which is born of the flesh: that which is born of natural flesh; for flesh sometimes signifies the man. So the prophet saith, All flesh is grass, Isaiah 40:6 . So Genesis 6:12 , All flesh, that is, all men, had corrupted their way. Or, that which is born of corruption, from vitiated and corrupted nature; so flesh is oft taken in Scripture, Romans 8:4 ,5,8 , &c. Is flesh; that is, it bringeth forth effects proportionable to the cause; a man purely natural brings forth natural operations. Man, as man, moveth, and eateth, and drinketh, and sleepeth. Corrupted man brings forth vicious and corrupt fruit, which often are called the works of the flesh, Galatians 5:19 . Flesh here signifieth the whole man, whether considered abstractly from the adventitious corruption of his nature, or as fallen in Adam, vitiated and debauched through lust. And that which is born of the Spirit is spirit: but that man or woman who is regenerated by the Spirit of grace is spiritual; he is after the Spirit, Romans 8:5 ; he is one spirit with God, 1 Corinthians 6:17 ; he is made partaker of the Divine nature, 2 Peter 1:4 ; he doth not commit sin, 1Jo 3:9 . Nothing in operation exceedeth the virtue of that cause which influences it; so as no man from a mere natural principle can perform a truly spiritual operation; and from hence it is absolutely necessary that man must be born of the Spirit, that he may be qualified for the kingdom of heaven.

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 1 Corinthians 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, Galatians 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, Romans 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, 1 Peter 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 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.

Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the HE THAT IS, and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, Depart from me, I know you not, ye workers of iniquity?

6-8. That which is born, &c.—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 (Ro 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; Ps 51:5). is spirit—"partakes of and possesses His spiritual nature."

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 Genesis 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., Galatians 5:19-20 . See also Ephesians 2:3 ; 1 Peter 3:21 ; 1 Peter 2:18 ; 1 John 2:16 ; Romans 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. 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.