John 3:10

Joh_3:10

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 MANS 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 DAVIDS 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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 3:10. Ὁ διδάσκαλος, a master) a teacher of very many hearers, a veteran, and one somewhat better than the rest, who are altogether corrupt: ch. Joh 10:8, “All that ever came before Me were thieves and robbers,” notes. The article is emphatic. Nicodemus was the only one of all the teachers of Israel who had come to Jesus Christ, and who thus would be able to teach Israel the knowledge of Him; and indeed he afterwards acted the part of a teacher of Israel, defending the Just One, both by his opinion, ch. Joh 7:50, [at the consultation of the Pharisees against Jesus, Nicodemus said] “Doth our law judge any man before it hear him?” and by his act, ch. Joh 19:39, [he brought for the body of Jesus] “a mixture of myrrh and aloes, about an hundred pound weight:” in which two passages the Evangelist repeats the mention of this interview by night.—ταῦτα) these things, which make Israel [truly] divine.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 3:10 . He opens with an exclamation of surprise, Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραήλ καὶ ταῦτα οὐ γινώσκεις ; perhaps there is more of sadness than either of indignation or irony in the words. Is this the state of matters I have to confront? If the teacher is so obtuse what must the taught be? The presence of the article is usually taken as indicating that Nicodemus was recognised as a great teacher, perhaps held the official position of Chakam in the Sanhedrim. But Westcott is right: “the definite article marks the official relation of Nicodemus to the people generally”. It is used to bring out sharply, not the relation he held to other teachers, but the relation he held to the people. “Art thou the teacher of Israel and knowest not these things?” Bad enough for an Israelite to be blind to such things, but how much worse for one who teaches! But should a teacher of Israel have known these things? Westcott overleaps the difficulty by saying that γινώσκεις refers to the knowledge of perception, and that Jesus is surprised that Nicodemus should not have been able during this conversation to apprehend what was said.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

master--"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under whatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

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

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

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

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

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 word these; 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Art thou a master of Israel?—Better, Art thou the teacher of Israel? The article is emphatic, and points to the position of Nicodemus as a teacher of repute—“the well-known teacher;” or possibly it is to be understood of the Sanhedrin as represented by him—“Is this the teaching of Israel?” There is something of just indignation here, as everywhere when the words of Jesus Christ are addressed to the hypocrisy of the Pharisees. “You who teach others, have you need to learn the very first lessons of true religion? You who claim to loose and bind men, and place heavy burdens on them which they cannot bear, are you without the simplest real knowledge of what God is, or of what man is? Do teachers of Israel know not these things when they lie beneath every page of the Old Testament Scriptures?”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Art thou a master of Israel] Better, art thou the teacher of Israel, the well-known Rabbi, a representative of the supreme authority in the Church?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

Ver. 10. Art thou a master, &c.] The Pharisees and philosophers, for their learning, are called "princes of this world," 1Co 2:8. And yet, had they known, they would never have crucified the Lord of glory. Indocti rapiunt coelum, &c. The poor are gospelized, {ευαγγελιζονται, Mat 11:5} not only receive it, but are changed by it. But Bellarmine cannot find in all the Bible where remission of sin is promised to such as confess their sins to God; Promissio de remittendis peccatis eis qui confitentur Deo non videtur ulla extare in divinis literis. (Bell. de Justif. i. 21.)

And knowest not these things] Carolostadius was eight years doctor when he began to read the Scriptures, whereof he had very little understanding; and yet at the taking of his degree he had been pronounced sufficientissimus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And knoweth not these things. That is, of baptism given by in a visible manner, and you understand not, how will you comprehend greater and heavenly things, if I speak of them? (Witham) --- Many passages, both in the law and the prophets, implied this doctrine of regeneration; for what else can be the meaning of the circumcision of the heart, commanded by Moses; (Deuteronomy x. 16.) of the renewal of a clean and right spirit, prayed for by David; (Psalm 1.) of God’s giving his people a new heart and a new spirit. (Ezechiel xxxvi. 26, &c.) But the Pharisees, taken up with their rites and traditions, paid little attention to spiritual things of greater moment.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our Saviour doth not so much wonder at as upbraid the ignorance of Nicodemus, and all of his sect, who went for masters, or teachers, and that in Israel; who had the law and the prophets, and yet were ignorant of those things which were necessary to be known to every ordinary person’s salvation. Will any say, But where was there any thing spoken in the books of the law and the prophets about regeneration, or a being born again?

Answer. What other things could be meant by the circumcision of the heart, commanded by Moses, Deu 10:16, promised in Deu 30:6; by the new heart, and the new spirit, promised Eze 36:26; by the clean heart prayed for by David, Psa 51:10? A teacher in Israel should from hence have understood the necessity of a new and of a clean heart; but the whole sect of the Pharisees were so taken up with the trifles of the rites and traditions, and the works of the law, that as to these spiritual things of nearer and much higher concernment to people’s souls, they knew and spake little of them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Knowest not these things?—Jesus here affirms all that rationalists claim; namely, that, both as a reader of the Old Testament and a rabbi, Nicodemus ought to have known better than to put a bodily construction on the Lord’s words. He implies such an inconsistency to be surprising, and yet strange to say, evangelical commentators, (as Alford, Tholuck, and Lange,) in compliment to their objectors, explain away Nicodemus’s inconsistency, and show that there is nothing surprising about it! That a man may be, in a period of religious declension, as ignorant as Nicodemus on this deep subject, even under a brighter dispensation, and with this third chapter of John to instruct him, may be illustrated by the following passage from the Life of Summerfield, p. 350: “During one of his illnesses he was visited by two highly respectable clergymen, one of whom inquired, ‘How old are you?’ The suffering saint replied, ‘I was born at Preston, in England, in 1798, and born again at Dublin, in Ireland, in 1817.’ The visitor expressed at once his surprise and curiosity at what, to him, was so strange a declaration. Mr. Summerfield rejoined, in the language of Jesus to Nicodemus, ‘Art thou a master in Israel, and knowest not these things?’ and then related to him the history of his own conversion.” The reverend gentleman, after departing, inquired of his clerical companion whether or not he knew anything about this strange doctrine; and finding that he too was the subject of the same happy change, sought and obtained the like blessing.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jesus answered and said to him, Art thou the teacher of Israel, and perceivest thou not these things? The term "Israel" is used four times by John. (Joh_1:31, 49 12:13; and here) In each place the high dignity, calling, and glory of the nation chosen for the loftiest privilege and destiny are involved. Notice the article, "the Israel" of God. The article before didaskalov gives a high distinction to Nicodemus. Schottgen and Lucke suppose some special office to be here referred to, either the president of the Sanhedrin, or the hakim, or chakam, "the wise man," who sat on his left in the public sessions, or the "father of the house of judgment," who sat on his right; but it may simply mean the teacher of Israel, who has come to me in representative fashion, and who is reminded that he should have been more intimately acquainted with the teaching of his own sacred books (Farrar, "Life of Christ," p. 153). Without doubt, the fact of human corruption, and the power of the Spirit of God to renovate, to change utterly down to the very core and heart of human nature, is a great dogma of the Old Testament. (cf. Deu_10:16 Deu_30:6 1Sa_10:9, where God gave Saul another heart; 1Sa_16:13, the effect upon David; David"s own prayer, Psa_51:10; and the great promises of God by Eze_11:19 Eze_18:31 Eze_36:26 Jer_4:4 Jer_31:33) Nicodemus, an illustrious man, a teacher of ethers, presumably acquainted with the teaching of the Scriptures, need not have been in such doubt and amazement at the searching words of Jesus.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

a master

Lit. Art thou the teacher of Israel, etc.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

10. Art thou a master of Israel, and knowest not these things? The question implies that Nicodemus was one of the doctors of the law. These made very arrogant claims of superior knowledge.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. σὺ εἶ ὁ διδάσκ. Art thou the teacher, a representative of the highest knowledge and supreme authority in the Church? Jesus is astonished at the ignorance of Rabbis, just as He marvelled at the unbelief of His countrymen (Mar 6:6). Ἰσραήλ, frequent in Matt., Luke, and Acts, occurs only 4 times in S. John (Joh 1:31; Joh 1:50, Joh 13:13, and here): ‘the chosen people’ is the idea conveyed. Οὐ γινώσκεις. Perceivest not: this was knowledge which he might have acquired, had he made the effort. Winer, p. 143.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] I believe the E. V. is right in rendering ὁ διδ. a master; the article is inserted as required by τοῦ before Ἰσραήλ, which is expressed as giving a solemnity to Ἰσρ. as the people of God. Or is it possible that ὁ διδάσκαλος may merely be meant as one of οἱ διδάσκαλοι? I prefer either of these reasons for the presence of the article, to supposing it to have any emphatic meaning. Nicodemus was manifestly in no supereminent place among the ἄρχοντες: see ch. 7:50-52. Still less can I with Bp. Middleton, Gr. Art. pp. 242-3, believe any blame conveyed in the title. [Dean Alford afterwards preferred rendering ὁ διδάσκαλος the teacher; see N.T. for English Readers, and N.T. Authorized Version Revised.]

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. אN 69 read ὁ Ἰησοῦς, but om. ὁABLΔΘW.

ὁ διδάσκαλος τοῦ Ἰσραήλ. Both articles are significant: “Art thou the authorised (or, the well-known) teacher of the Israel of God?”

καῖ ταῦτα οὐ γινώσκεις; He might have been expected to recognise, when he was told it, the doctrine of the various manifestations of the Spirit in man’s life.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Answered and said. See on 2 18.

Art thou a master of Israel [συ ει ο διδασκαλος του ισραηλ] . The su, thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus ' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato : "Will you (su, emphatic), O professor of true virtue, pretend that you are justified in this?" (" Crito, "51). On" Israel, " see on 1 47. The word occurs four times in John's Gospel; here, Joh 1:31, Joh 1:17, Joh 1:49.

Knowest not [ου γινωσκεις] . See on 2 24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. Rev., better, understandest not.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.