John 3:4

Joh_3:4-8

How can a man be born when he is old?

--

The incredulous listener

I. THE AMAZED INTERROGATION (Joh_3:4).

1. Its origination: astonishment and perplexity.

2. Its intention: investigation and inquiry.

3. Its explanation: the new birth an impossibility.

II. THE SUBLIME ELUCIDATION.

1. The exposition (Joh_3:5), in which are noticeable

(1) That the former truth is repeated with the old solemnity, authority, particularity, universality, certainty. Christ conceded nothing to the rank and character of His interlocutor.

(2) That the hard truth is explained with much simplicity, fulness, kindness, and condescension, also furnishing a pattern for His followers in general and His official servants in particular.

2. The argumentation (Joh_3:6). The law of propagation is one throughout the realm of animated existence--every creature after its kind.

(1) In the sphere of matter like produces like (Mat_7:16; Luk_6:44).

(2) In the loftier domain of man, nature can never rise higher than itself.

III. THE SUBLIME ILLUSTRATION.

1. The natural phenomenon: the wind, selected as an emblem of the Spirit, probably because of

(1) Its etherial character;

(2) Its free motion;

(3) Its inscrutable mystery.

2. The spiritual interpretation (Joh_3:8). The Spirits grace is like the wind in respect of

(1) Its origin, coming from heaven.

(2) Its sovereignty, blowing where it listeth.

(3) Its movement, going softly.

(4) Its influence, penetrating and quickening.

(5) Its results.

Lessons

1. The natural blindness of the understanding in the region of the Spirit.

2. The hopefulness of those who bring their intellectual and moral difficulties to Christ.

3. The danger of reasoning that what is impossible in nature must be impossible in grace.

4. The moral impotence of human nature.

5. The necessity of regeneration. (T. Whitelaw, D. D.)

The reasoning with Nicodemus

I. A RE-ASSERTION OF THE PREVIOUS DOCTRINE WITH SOME CHANGE IN THE FORM OF EXPRESSION.

1. We must be born of water. This describes a change of condition, from guilt and condemnation to righteousness and acceptance. Water emblematically represents Christs obedience as the substitute of those who are saved by Him, and to be born represents the application of that obedience for salvation. Baptism is the symbol el this change of condition.

2. We must be born of the Spirit, which describes a change of character as distinguished from a change in condition. This change may be small in its beginnings. It is the origin which has progress unto perfection for its completion. With this new life and its growth will come the gradual decay of all unholy principles, until they are wholly destroyed.

II. AN ARGUMENT IN SUPPORT OF THE NECESSITY OF REGENERATION.

1. That which is born of the flesh is flesh.

(1) Flesh means our fallen nature--the source and seat of evil within the soul. The body is but the instrument through which the inherent corruption acts.

(2) This nature can never be anything else than that which Scripture declares it to be. Treat it as you will, improve it by what cultivation you can, it is flesh still.

2. That which is born of the Spirit is spirit.

(1) This is to have a new life and a new nature, not to have some faculties set against others, but the possession of all the faculties by the Holy Spirit, and their renewal in the image of God. (A. Beith, D. D.)

Nicodemus

I. Nicodemus did not deny the doctrine of the new birth; he merely started a difficulty. He was a literalist, and doubted the exactness of the term born: it was too specific in its common meaning to be literally applied to anything else. Christs answer was consistent with His whole method of teaching. The strangeness of His language excited attention, provoked thought, and awakened controversy, and so through a process of inquiry and strife men entered into the mystery of His rest. It seems as if every one must at some time have doubts and anguish of heart respecting Christ and His kingdom.

II. Nicodemus was one of those persons who always ground their course on facts. The facts which he had observed led to the conclusion that Christ was a teacher come from God, because of His miracles: an admission of the utmost importance. If the works are from God, what of the words? Yet important as the admission was, Christ returned an answer which apparently had no bearing on the subject of miracles; and yet He did not evade it. He showed incidentally the true position and value of His mighty works. They were symbolic of one great miracle, and unless a man is the subject of that miracle, his belief in other miracles will not admit him into the kingdom of heaven. Other miracles were to be looked at, were public, material, gave new views; the miracle of regeneration was to be felt, was personal, moral, and gave new life.

III. This call from outward circumstances to the deepest experience of the soul naturally suggested the question How can these things be? Christs answer does not clear the original mystery. His meaning is that we are not to deny results because we cannot understand processes. We may see a renewed life, but cannot see the renewing spirit. In His metaphor Christ found a common law in nature and in grace; the Spirit is the same whether He direct the course of the wind or renew the springs of the heart. Man occupies an outside position. There are limitations to his knowledge. He does not understand himself; The atom baffles him. The wise man only knows his own folly.

IV. These considerations show the spirit in which the subject of the new birth should be approached--one of self-restraint, of conscious limitation of ability, of preparedness to receive not a confirmation of speculative opinion but a Divine revelation. The shock of this new life comes differently.

1. Sometimes on the intellectual side, as in the case of Nicodemus, throwing into confusion the theories of a lifetime.

2. Sometimes on the selfish instincts, as in the case of the rich young man who cannot give his possessions to the poor.

3. Sometimes on the natural sensibilities, as in the case of Bunyan. Hence the folly of setting up a common standard. A man only knows the agonies of the new birth by giving up what be prizes most.

V. What Jesus Christ has left a mystery it would be presumption to attempt to explain. We hear the sound of the wind, we cannot follow it all the way. Can we explain how a child is born? when the child is displaced by the man? the origin and succession of ideas? Yet as the sound of the wind is heard, so there are results which prove the fact of our regeneration. These of course may be simulated, just as a watch may be altered by the hands and not by the regulator, or as the ruddiness of the cheek may be artificial and not natural. The re-generate man is known by the spirit which animates his life.

1. He lives by rule, but it is the unwritten and unchanging rule of love.

2. He advances in orderliness, but it is the orderliness not of mechanical stipulation, but of vigorous and affluent life.

3. He is constantly strengthened and ennobled by an inextinguishable ambition to be filled with all the fulness of Christ. (Joseph Parker, D. D.)

Natural ignorance

Water riseth no higher than the spring whence it came; so the natural man can ascend no higher than nature. (J. Trapp.)

Amazing ignorance

It is said that Robert Hall once visited a poor man in his sickness; and, during his conversation with him, the man every now and then knocked with a stick the board at the head of the bed. Mr. Hall, rather annoyed by this interruption, asked his reason for such strange conduct. The man replied, that the Bible commanded him to knock, and it should be opened unto him.

Ignorance in learned men

I used frequently, says Cecil, to visit Dr. Bacon at his living near Oxford. He would frequently say to me, What are you doing? What are your studies? I am reading so-and-so. You are quite wrong. When I was young I could turn any piece of Hebrew into Greek verse with ease. But when I came into this parish, and had to teach ignorant people, I was wholly at a loss; I had no furniture. They thought me a great man, but that was their ignorance, for I knew as little as they did of what it was most important for them to know. Study chiefly what you can turn to good account in your future life.

Ignorance of religion

Samuel Wesley visited one of his parishioners as he was upon his dying bed--a man who had never missed going to church in forty years. Thomas, where do you think your soul will go? Soul!, soul! said Thomas. Yes, sir, said Mr. Wesley, do you not know what your soul is? Ay, surely, said Thomas; why it is a little bone in the back that lives longer than the body. So much, says John Wesley, who related it on the authority of Dr. Lupton, who had it from his father, had Thomas learned from hearing sermons, and exceedingly good sermons, for forty years. (Anecdotes of the Wesleys.)

Except a man be born of water and of the Spirit

The Holy Spirits work

The translation of the soul from death to life, from darkness to light, and from the power of Satan unto God, is ascribed to the Holy Spirit.

I. Its necessity.

1. As natural birth is necessary to our present existence, so also is spiritual birth to our spiritual existence.

2. Unless we are born of the Spirit we cannot see the kingdom of God. Spiritual things are spiritually discerned.

3. Without this birth no man can enter the kingdom of God. Nominal membership in the Church will not save us. It is only as we are spiritually born that we may confidently hope to enter heaven.

II. ITS NATURE.

1. It is divine or spiritual in its origin: That which is born of the Spirit is spirit.

2. It is a supernatural change, Except a man be born again, or, as in the margin, from above.

3. It is the impartation of a new principle of a spiritual life, Whereas I was blind, now I see. Before the change we were dead in trespasses and sins; but after it we are made alive unto God.

4. It is a cleansing of the soul from all sin in the blood of Jesus Christ. (L. O.Thompson.)

No admission to heaven but by the new birth

I. WHAT WE WERE TO UNDERSTAND BY THE KINGDOM OF GOD. This expression seems to have been borrowed from the Book of Dan_2:44; Dan_7:13-14), and hence it was in common use amongst the Luk_17:20; Luk_19:11), and they justly supposed it to mean, the kingdom of the Messiah; only imagining, in the pride and carnality of their hearts, and in direct opposition to many passages of their own Scriptures, that it would be of a temporal nature, established by human policy and power. The kingdom of the Messiah is termed the kingdom of God; because by Him the kingdom of Satan is overthrown, men are rescued from his power (Act_26:18), and made the subjects of God, the kingdom of God is set up on earth, and displayed in power and glory. This kingdom is to be considered in two parts; in a state of infancy, imperfection, and warfare, on earth, in which it is continually receiving fresh subjects, making fresh conquests, and is enlarged more and more; and in a state of triumph and full perfection in heaven.

II. IN WHAT SENSE MUST WE BE BORN OF WATER AND OF THE SPIRIT THAT WE MAY ENTER THIS KINGDOM.

1. Birth by water implies baptism (Mar_16:16). When administered by the apostles to adults, it was only to such as repented and believed Act_2:38; Act_8:36-37), and hence was considered an outward and visible sign of cleansing from past sin and pardon (Act_22:16; Act_13:8). This is a relative change, a change of state. But

2. Birth of the Spirit is a real change; a change of nature (2Co Gal_6:15; Eph_4:22-23).

(1) It is not only an external but an internal change; not mere reformation of manners, but change of principles and dispositions (Psa_51:10; Eze_36:26).

(2) It is not a partial but a universal change: Old things have passed, etc.

(3) It is a progressive change (Tit_3:5; 2Co_4:16; Col_2:19; Eph_4:15).

3. It is termed a birth because it may be illustrated by the natural birth.

III. THE GRAND NECESSITY, REASONABLENESS, AND HAPPY CONSEQUENCES OF THIS BIRTH.

1. Flesh means not so much our animal and mortal as our depraved nature Gen_6:3; Gen_8:21; Rom_8:9; Gal_5:16). Man has sunk under the dominion of his senses, appetites and passions. Men are therefore naturally unfit for the kingdom (Rom_8:5; Rom_8:9; Eph_5:5). Hence arises the necessity of being born again.

2. The Spirit having begotten us again, and inwardly changed us, we become spiritual. Endued with the Holy Spirit (Rom_8:9); with the life, light, power, purity, and comfort, which he imparts. Free from the dominion of the flesh, we become heavenly, overcoming the world (1Jn_5:4-5). Holy, not committing sin (1Jn_3:9), having power over it, and over the law in the members (Rom_7:23); walking not after the flesh, but after the Spirit (Rom_8:1), crucifying the flesh with its affections and lusts, and led by the Spirit (Gal_5:16-25); divine, resembling God in love and in all its fruits (1Jn_4:7; Joh_8:16). We thus are made fit subjects for the kingdom of Christ on earth and in heaven.

IV. HOW WE MAY EXPERIENCE THIS NEW BIRTH. The Author of it is the Spirit of God; the means by which it is effected are the Word of God Joh_17:17). (J. Benson.)

Baptismal regeneration

I. IT IS CLEARLY OPPOSED TO THE SPIRIT AND DESIGN OF OUR LORDS DISCOURSE TO NICODEMUS (cf. Joh_3:3; Joh_3:6; Joh_3:8; and Mar_16:1-20., where believeth not is disassociated from baptism)

.

II. IT IS OPPOSED TO THE DECLARATION AND PRACTICE OF ST. PAUL (1Co_1:14-18). Had it regenerated, his wisest method would have been to baptize.

III. It has AN AWFUL AND MOST UNSCRIPTURAL ASPECT ON THE DESTINY OF THE UNBAPTIZED. Think of the myriads infant and adult who on this hypothesis are lost, and contrast it with Suffer little children, etc.

IV. IT OFFERS GREAT DISHONOUR TO THE HOLY SPIRIT, AND IS AT VARIANCE WITH SCRIPTURAL VIEWS OF THE NATURE AND EFFICACY OF HIS REGENERATING AND SANCTIFYING GRACE. Look at thousands who have been baptized. Have they fallen from grace? When did they ever evidence the possession of it?

V. IT IS CALCULATED TO PRODUCE THE MOST RUINOUS DELUSIONS, that a man is safe by a mere ceremonial without a moral change.

VI. IT DIVERTS THE MIND FROM THE TRANSCENDENT IMPORTANCE OF DIVINE TRUTH AND FIXES ITS ATTENTION ON EXTERNAL OBSERVANCES. The truth is the agency which the Scripture set forth of regeneration. (H. F.Burder, D. D.)

The general teaching of our Lord

I. THAT THERE SHOULD BE A CHANGE IN THE CONDITION OF THE JEWISH PEOPLE; that it was not sufficient for them to do the works of the law if they would be saved; and that with this change the old rites had passed away.

II. THAT FROM HENCEFORTH THE RELATIONSHIP OF MEN TO GOD WAS TO BE A NEAR RELATIONSHIP, for a new birth implies a new filiation, and that whereas they had been in the state of servants, this should pass away and they become sons.

III. THAT THE GATES OF HEAVEN, THE NEW JERUSALEM, WERE NOW THROUGH THE NEW BIRTH TO BE OPENED TO ALL MEN, both Jews and Gentiles, that none could see the kingdom of God without the new birth, but that the new born should see and enter that kingdom.

IV. THAT ALL THESE BLESSINGS SHOULD BE THROUGH CHRIST. (Beaux Amis.)

The baptism of water and of the Spirit

The Spirit in regeneration worketh like water.

I. Water hath the property of ABLUTION, to wash away the filth of our bodies. So the Spirit

1. Besprinkling us with the blood of Christ assureth us that the guilt of sin is taken away, and

2. Applying to us the virtue of Christs death causes sin to die, and so washes away the filth of sin and sanctifies us. And this is the first degree of spiritual life, to have sin die and decay in us, as Paul (Gal_2:20) joins his being crucified with Christ, and living by faith in Christ, together.

II. Water causes FRUITFULNESS, as drought does famine (Job_8:11). Hence was Egypts fruitfulness, because of the Niles inundations. And hence the regenerate man is compared to the trees planted by the rivers of water (Psa_1:1-6.), because the presence of the Holy Ghost is the same to them, that waters to the willows (Isa_44:3-5).

III. Water cools and allays heat (Psa_42:1). So the Spirit cools the heat of our raging and accusing consciences pursued by the law. (J. Dyke.)

Regeneration

I. THE KINGDOM OF GOD. The expression was a Jewish one, and the Jew would understand by it society perfected. That domain on earth where God was visible and God ruled. The Jewish kingdom was a theocracy: a kingdom in which Gods power was manifest by miracles, and in which His laws were promulgated. This was Nicodemus conception. He saw that Christ fulfilled the two requisites of a Divine mission--asserting a living will ruling over the laws of nature. He had seen a society growing up in acknowledgment of the rule of a person. But Christ asserted the necessity that the subject should be prepared for the kingdom. He distinguished between the visible and the invisible kingdom--the presence that man can see, and the presence that man can feel. Nicodemus saw Christ first when he gazed on the miracles. Christ told him he could not see or enter the other save by being barn again.

II. THE ENTRANCE TO THIS KINGDOM. As there is a twofold kingdom, so a twofold entrance.

1. By the baptism of water. We enter the kingdom by our senses and our spirit. Gods witness to our senses is baptism. This is not the fact of our regeneration, but it substantiates the fact. The right of a man to his ancestors property is the will or intention of the ancestor. But because that will is invisible it is necessary that it should be made manifest in a visible symbol, viz., a Will. So baptism is the Will of God, i.e, the instrument that declares His will. The will itself is invisible; verbally it runs, It is your Fathers good pleasure to give you the kingdom; the visible instrument equivalent to the parchment is baptism. And so baptism is regeneration only as the parchment is the will.

2. Entrance into the kingdom by a spiritual change. The ground on which our Lord states it is our twofold human nature--the nature of the animal and the nature of God. When these natures are exchanged is the moment of spiritual regeneration. Our Lords phrase has been interpreted

(1) In a fanatical way. Men of enthusiastic temperament, whose lives have been irregular, and whose religion has come upon them suddenly, contend that if a man does not know the hour of his conversion he is no Christian.

(2) Another class of persons, to whom enthusiasm is a crime, rationalize the change away, contending that it applies to Jews, and that to say that it is necessary to those brought up in the Church of England is to open the door to all fanaticism.

(3) A third class confound it with baptism, which seems equally opposed to the text.

(4) In our life there is a time when the Spirit has gained the mastery over the flesh. That time was the time of regeneration. There are those in whom this never takes place--grown men still having and indulging animal appetites. These may have been born of water but never of the Spirit. (F. W. Robertson, M. A.)

Regeneration--its subjective aspect

Our Lords sermon was delivered

1. Not to the multitude, as were His other discourses, but to an audience of one. But the smallness of the auditory did not affect the sublimity of what Christ said, or His earnestness. The elder Beecher was called upon to preach in a country chapel where, owing to the weather, he had but one hearer. Twenty years after Mr. Beecher met this person, then an eminently successful preacher, and the instrument of hundreds of conversions, as a result of this sermon. Preachers should never despair because of small audiences.

2. This solitary hearer lacked two very desirable qualities in an inquirer--boldness and quickness. Yet on the other hand he was teachable, and was convinced that Christ was qualified to teach.

I. THE NATURE OF REGENERATION. The figure indicates the radical character of the formative process of Christianity over the moral nature of its subject. There are other figures equally forcible: Creation, renewing, workmanship. Our Lords term had peculiar significance for a Jew, inasmuch as all His privileges were secured to Him by birth. The others are St. Pauls terms, who wrote to Gentiles, who would be more familiar with artistic and mechanical operations. Both describe the same process, but represent two distinct truths respecting it. Creation has a wider meaning than birth. Every new existence is a creation, but that of Adam, e.g., was immediate--but the production of a new man in Christ Jesus is mediate, viz., by birth.

II. ITS SPHERE from above. The source of the new principle is outside the earthly. Natural birth ushers into a conscious life only on an earthly plane; but spiritual birth ushers into a conscious life on a heavenly plane. Its starting point is from above, and it maintains its spiritual elevation along its whole course.

III. ITS METHOD.

1. By the breathing of the Spirit. The same method is adopted to quicken the new man as was employed to quicken the old. God breathed into his nostrils, etc., etc.

2. The breathing of the Spirit assumes the form of a voice. In Adams case God breathed into his nostrils; in our case the Spirit breaths into the ear. Of His own will begat He us, etc.

3. This exercise is

(1) Sovereign--not to justify arbitrary selection of subjects, but to show Gods right and purpose to extend the exercise of His grace beyond the limits set down by the exclusive notions of self-righteous men (Rom_9:15). Our Lord was explaining the kingdom: one of its most glorious features is universality.

(2) Mysterious. Life in its physical form has ever defied every attempt to solve the mystery of its origin. So with the life spiritual.

IV. ITS ESSENTIALNESS. The new birth is essential to seeing and to entering the kingdom. Seeing is that power of deep spiritual insight into spiritual things, the absence of which our Lord deplored (Mat_13:13-17), and which Paul declares to be necessary to understand the deep things of God (1Co_2:14-16). To see the kingdom of God means to obtain a sympathetic apprehension of its nature and aim. To enter means actual participation in its blessedness. This entering, however, is conducive to the seeing. A building viewed externally is seen, but in a very incomplete sense. We must inhabit it to realize its use, comfort, and protection. (A. J. Parry.)

The nature and process of regeneration

Yonder is a cracked bell. How again to restore it? By one of two methods. The first is to repair the bell, to encompass it with hoops, to surround it with bands. Nevertheless you can easily discern the crack of the bell in the crack of the sound. The only effectual way is to remelt the bell, recast it, and make it all new; then it will ring clear, round, sonorous as ever. And human nature is a bell suspended high up in the steeple of the creation to ring forth the praises of the Almighty Creator. But in the Fall in Eden the bell cracked. How again to restore it? By one of two ways. One is to surround it with outward laws and regulations as with steel hoops. This is the method adopted by philosophy as embodied in practical statesmanship; and without doubt there is a marked improvement in the sound. Nevertheless the crack in the metal shows itself in the crack in the tone. The best way is to remelt it, recast it, remould it; and this is Gods method in the gospel. He remelts our being, refashions us, creates us afresh from root to branch, makes us new creatures in Christ Jesus, zealous unto good works; and by and by we will sound forth His praises in a nobler, sweeter strain than ever we did before. Heavens high arches will be made to echo our anthems of praise. (J. C. Jones, D. D.)

The need of regeneration

A raw countryman having brought his gun to the gunsmith for repairs, the latter is reported to have examined it, and finding it to be almost too far gone for repairing, said, Your gun is in a very worn-out, ruinous, good-fornothing condition, what sort of repairing do you want for it? Well, said the countryman, I dont see as I can do with anything short of a new stock, lock, and barrel; that ought to set it up again. Why, said the smith, you had better have a new gun altogether. Ah! was the reply, I never thought of that; and it strikes me thats just what I do want. A new stock, lock, and barrel; why thats about equal to a new gun altogether, and thats what Ill have. Just the sort of repairing that mans nature requires. The old nature cast aside as a complete wreck and good for nothing, and a new one imparted. (C. H. Spurgeon.)

The new birth

I. Man in a state of nature, or MAN BEFORE REGENERATION. Christ nowhere inculcates the doctrine of the fall, but everywhere assumes it. His doctrine of regeneration presupposes it, that which is born of the flesh is flesh.

1. This depravity is therefore innate--born. In Psa_51:1-19. David says, In sin did my mother conceive me. No wonder therefore that he should pray, Wash me throughly. Two words are used for wash.

(1) The cleansing of the surface, just as a man washes his face.

(2) A washing that cleanses the inside as well, as a woman washes clothes. This Davids word.

2. The turpitude is hereditary. This is a verity of science as well as of theology. Once degeneration enters a species, the process goes on from bad to worse unless a remedial check be applied. Adam begat a son in his own likeness. Like begets like. My personal sin grows out of an undercurrent of evil in the race.

3. Universal.

4. Total. Not that every man is as bad as he can be, but that every faculty is more or less tainted, that the bias of the soul, the whole trend of our being is in the direction of evil.

II. Man changed from a state of nature into a state of grace, or MAN BEING REGENERATED.

1. Godliness begins in life. It is not a thing of profession or acquisition, but of birth; not a trade, but a nature.

2. This life is new; not a continuation of the old, but a new creation. Human nature is too dilapidated to be repaired.

3. This life is heavenly: in origin, nature, and direction. Heavenly

(1) In opposition to the life of the carnal man.

(2) In contradistinction from that which God bestowed on man at his first creation.

4. It is specifically a Divine life. Thus

(1) superior to the angelic;

(2) to Adamic life;

(3) for it is the life of God Himself.

Consequently regeneration is a supernatural process; not a miraculous, for Christianity ceased to be miraculous in the first century. The miraculous is only accidental to it, but the supernatural belongs to its essence.

III. Man in a state of grace, or MAN AFTER REGENERATION. Once a man is born again

1. He is able to understand the gospel in its spiritual significance and relations. He sees the kingdom. The natural man may receive the thoughts of the Spirit of God, but not the realities represented by the thoughts

2. He enters the kingdom, becomes a denizen of it, a naturalized subject enjoying its privileges and sharing its responsibilities. His citizenship is in heaven.

3. Having entered the kingdom its duties and privileges afford keen enjoyment to the new man. He sees, relishes the kingdom, tastes the heavenly gifts, and that the Lord is gracious. (J. Cynddylan Jones, D. D.)

The new birth

I. ITS NATURE.

1. What it is not.

(1) Not the outward administration of baptism. Some we see piously disposed from their earliest years who might have had a holy bias imparted, but the great generality are void of gracious dispositions, and cannot have been born again.

(2) Not reformation of life. Amendment is the effect, not the precedent of regeneration. The nature of the corrupt tree must be changed ere it can produce good fruits.

(3) Not a profession of religion. This may exist when there is no participation in the spirit. Nicodemus was a professor and a distinguished teacher.

2. What it is.

(1) A supernatural change above the power of nature. As man cannot create, he cannot recreate himself, cannot quicken himself any more than the buried dead.

(2) An internal change. The doctrine of Eze_36:26-27 Christ perpetuates. As the heart is deceitful above all things so it must be changed ere the love of God reigns in it.

(3) An universal change, co-extensive with our corruption, affecting all our powers, enlightening the understanding, subduing the will, biassing the disposition, purifying the heart, reforming the life.

(4) A sensible change. Sometimes the change is unconscious, but generally sinners are aroused from their slumbers more or less violently (Act_2:37). In either case it is in its progress and effects always sensible.

(5) A visible change. We see the effects of the wind, although not its origin and operation.

So a mans new birth is evident

(1) To himself. He loves and seeks spiritual things, whereas formerly he disliked and avoided them.

(2) To others.

(a) To the regenerate who find a congeniality of taste and feeling with them.

(b) To the unregenerate, who marvel at the change.

II. ITS NECESSITY.

1. From the character of Him who declares it: Christ

(1) The Divine Saviour.

(2) The Divine Teacher.

2. From its indispensableness to happiness.

(1) Present. The world in itself is an unsatisfying, empty portion. The soul craves a higher joy than it can give. The new birth brings joy unspeakable and full of glory.

(2) Eternal. Heaven would not be heaven to the unconverted. Its employments, etc., would be offensive. His nature and taste savour not of spiritual things.

III. ITS SIGNS. He that is born of God

1. Overcometh the world.

2. Doth not commit sin.

3. Brings forth the fruits of the Spirit--love, joy, peace, etc. Application. If the new birth be

1. A supernatural change, do not fancy you can renew yourself, but cry, Create in me a clean heart, etc.

2. An internal change; do not think that the amendment will suffice, but pray that the axe may be laid at the root of the corrupt tree.

3. An universal change; no idol must be retained.

4. A sensible change; see that your acquaintance with truth is experimental, not theoretical.

5. A visible change; let your light shine. (W. Mudge, B. A.)

The new birth

What a meeting was this between Christ and Nicodemus!

1. The season was most solemn.

2. The theme the most momentous.

3. The hearer a ruler in Israel.

4. The Speaker the great Teacher sent from God.

I. THE NATURE OF THE NEW BIRTH. Altogether spiritual. Regeneration by water baptism is a dangerous fallacy.

(1) Thousands who have been baptized are unchanged.

(2) Christ who came to save the lost never baptized.

(3) Paul said, I was not sent to baptize, etc. By baptism we enter the visible kingdom, but by spiritual regeneration the invisible.

1. The agent in this work is a Spirit-the Spirit of God. Some secondary agency is usually employed, the Word of God, etc., but that is only His instrument.

2. The subject is spirit--the soul of man. Regeneration is in its very nature a complete reorganization of the moral man.

(1) Correcting what is wrong.

(2) Supplying what is deficient.

(3) Removing what is superfluous. The works of the devil are destroyed, and the kingdom of righteousness established.

3. The immediate associations are spiritual. The signs may be evident, but the causes are unseen. Therefore the unregenerate cannot understand either spiritual mourning or spiritual joy, because there is nothing that they can see to occasion either.

II. ITS RESULTS.

1. It introduces a man into a new world. It seems as though he saw with new eyes, heard with new ears, enjoyed with new senses.

2. It introduces him into a new society where he forms more dignified companionships. Some imagine that to become a Christian is to lose caste. On the contrary it is to be elevated in the rank of being and to have God and the purest and best for friends.

3. It produces a new class of feelings, motives, and desires. Joy where once was sorrow; love of God where once was love of self; aspirations after heaven where once was worldly ambition.

4. It opens new sources of pleasure.

III. ITS NECESSITY.

1. From the moral condition of man which is depraved.

2. From the character of heaven, into which the undefiled cannot enter.

3. From the mediatorship of Jesus Christ, who came to bring about the great change. (J. S. Jones.)

The new birth

If any doctrines are fundamental they are those of justification and regeneration. The former is what God does for us in forgiving our sins, the latter what He does in us in renewing our fallen nature. They are concurrent, but in the order of thought we first conceive His wrath to be turned away and then His Spirit to enter our heart.

I. WHY MUST WE BE BORN AGAIN?

1. The foundation of this doctrine lies nearly as deep as the foundation of the world. God created man in His image.

(1) Not barely in His natural image--immortal, spiritual, intelligent, freed etc.

(2) Nor merely in His political image, as having dominion.

(3) But chiefly in His moral image, in love, justice, mercy, truth, purity, and so very good.

2. But man was not made immutable, but placed in a state of trial, able to stand, liable to fall. God apprized him of the penalty of falling--death. Man fell and died--died to God. The body dies when separated from the soul; the soul when separated from God.

3. In Adam all died; so every one that is descended from him comes into the world spiritually dead. Hence the necessity of regeneration.

II. HOW MUST A MAN BE BORN AGAIN?

1. We are not to expect any minute, philosophical account of the manner (Joh_3:8).

2. The phrase was well known to Nicodemus as signifying the transformation of a Gentile proselyte into a son of Abraham.

3. Before a child is born into the world he has eyes, but sees not; senses which are not exercised; has no knowledge. To that manner of existence we do not give the name of life. Only when a man is born do we say he lives. Then his organs of sense are exercised on proper objects. The parallel holds good. Mans spiritual senses by nature are locked up. He has no knowledge of or intercourse with God. Only when born by the Spirit of God does he spiritually live. Then his spiritual senses find exercise. He knows God and enjoys Him.

4. From hence appears the nature of the new birth. It is the great change which God works in the soul when He brings it to life; when He raises it from the death of sin to the life of righteousness.

III. TO WHAT END IS IT NECESSARY TO BE BORN AGAIN?

1. In order to holiness, which is

(1) Not an external religion, a round of outward duties.

(2) But the image of God stamped on the heart, which can have no existence till we are renewed in the image of our mind.

2. Without holiness no man shall see the Lord.

3. Without holiness no happiness.

IV. INFERENCES.

1. That baptism is not the new birth, but only the sign of it.

2. That it does not always accompany baptism.

3. That it is not sanctification, which is progressive, whereas regeneration, like generation, is instantaneous.

4. That it is a greater charity to tell a man he needs to be born again than to suppress it. (John Wesley.)

The new birth of water and the Spirit

As out of the dry wheat one mass or one loaf cannot be made without moisture, so neither could we be made one in Christ Jesus without the water of the Spirit which is from heaven. And as dry earth, except it receive moisture, bears no fruit, so we also, being in the first place a dry tree, could never have become fruitful of life without being watered by the Spirit from above. (T. H. Leary, D. C. L.)

Spiritual births

Thorwaldsen, who is said to have been born in Copenhagen, when questioned as to his birthplace, replied, I dont know; but I arrived in Rome, March 8, 1797; dating his birth, as it were, from the commencement of his artistic career. Shortly after Summerfield arrived in America he met with a distinguished doctor of divinity who asked him where he was born. In Dublin and in Liverpool. Oh I how can that be? The boy-preacher paused a moment, and answered, Art thou a master in Israel, and knowest not these things? (S. H. Tyng, D. D.)

Born a Christian

A person came in the inquiry-room, and I (D.L. Moody) said, Are you a Christian? Why, says she, of course I am. Well, I said, how long have you been one? Oh, sir, I was born one! Oh! indeed, then I am very glad to take you by the hand; I congratulate you; you are the first woman I ever met who was born a Christian; you are more fortunate than others, they are born children of Adam. She hesitated a little, and then tried to make out that, because she was born in England, she was a Christian.

Earthly minds love only earthly things

Alphonse Karr heard a gardener ask his master permission to sleep for the future in the stable; for, said he, there is no possibility of sleeping in the chamber behind the greenhouse, sir; there are nightingales there which do nothing but guggle, and keep up a noise all the night. The sweetest sounds are but an annoyance to those who have no musical ear; doubtless the music of heaven would have no charms to carnal minds, certainly the joyful sound of the gospel is unappreciated so long as mens ears remain uncircumcised. (Feathers for Arrows.)

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

Joh 3:4-5. Nicodemus — Exceedingly surprised at Christ’s declaration; saith, How can a man be born when he is old — As I now am? Can he enter, &c. — As if he had said, It would be perfectly absurd to think that thou intendest thy words to be taken in a literal sense, and yet, I confess, I am at a loss to know what figurative interpretation to put upon them. Jesus answered, Except a man be born — He meant likewise begotten, as previous thereto, for the original word signifies both, see Jas 1:18; of water — That is, baptized; and of the Spirit, he cannot enter into the kingdom of God — Or, in plain terms, Whosoever would become a regular member of it, he must not only be baptized, but, if he would share its spiritual and eternal blessings, he must experience the renewing and sanctifying influences of the Holy Spirit on his soul, to deliver it from the power of corruption, and to animate it to a divine and spiritual life. “To be born of water and of the Spirit,” says Bishop Hopkins, “may admit of a double interpretation: for either by water is meant baptism,” or it “may denote to us the manner of the Spirit’s proceedings in the work of regeneration. Except a man be born of water, and of the Spirit — That is, except he be renewed by the Holy Ghost, working as water, leaving the same effect upon the soul in cleansing and purifying it from sinful defilements, as water doth upon the body in washing off contracted filth. Nor, indeed, is this manner of expression strange to the Holy Scripture: for John Baptist, speaking of Christ, tells them, that he should baptize them with the Holy Ghost, and with fire: that is, he should baptize them with the Holy Ghost, working as fire, which eats out and consumes the rust and dross of metals,” &c. Or, as Dr. Macknight interprets the clause, “Unless a man has a new nature given him by the Spirit, which is being born of the Spirit, and publicly receive the Christian religion, when offered to him, (Mat 10:33,) which is being born of water, he cannot be a subject of God’s kingdom here, nor have a share in his glory hereafter.” And he justly observes, in a note, “Our Lord did not mean that baptism is in all cases necessary to salvation; for in the apostle’s commission, (Mar 16:16,) notwithstanding faith and baptism are equally enjoined upon all nations, not the want of baptism, but of faith, is declared to be damning. Besides, it should be considered, that this is a mere ceremony, which in itself has no efficacy to change men’s natures, or to fit them for heaven, and that in some circumstances it may be absolutely impracticable. Nevertheless, as the washing of the body with water in baptism fitly represents the purification of the soul necessary to its enjoyment of heaven, this ceremony is very properly made the rite by which we publicly take upon ourselves the profession of the Christian religion, the dispensation preparatory to heaven. Wherefore the receiving of this rite is necessary in all cases where it may be had; the confessing of Christ being oftentimes as necessary as believing on him. If so, persons who undervalue water baptism, on pretence of exalting the baptism of the Spirit, do greatly err, not knowing the Scriptures, nor the commandment of Christ.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 3:4. Πῶς) This how and why are often obstacles to faith: Joh 3:9, “How can these things be?” ch. Joh 6:52, [The Jews object] “How can this man give us His flesh to eat?” Nicodemus ‘marvels,’ as Joh 3:7 implies. It is well that he simply asks the question.[51]—ΓΕΝΝΗΘῆΝΑΙ, be born) Nicodemus ought to have taken into account the ἄνωθεν, from above: that he passes by: therefore he says δεύτερον, a second time.—γέρων) an old man, not merely a grown-up man. Nicodemus therefore being an old man, asks the question on his own account;[52] and had come to Jesus, who was much his junior.—ΜῊ ΔΎΝΑΤΑΙ; can he [num potest; requiring a negative answer: Surely he cannot?]) Nicodemus objects rather vehemently, [and in such a way, that his words appear not far removed from derision. Hence it is that Jesus frames His succeeding answer as well a little more distinct, as also somewhat more paradoxical and severe.—V. g.]

[51] As an inquirer, not a doubter.—E. and T.

[52] And so puts it in that form which applied to his own case.—E. and T.

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

Joh_3:4. The question does not mean: If the repetition of a corporeal birth is so utterly impossible, how am I to understand thy word, ἄνωθεν γεννηθῆναι? (Lücke); nor: How can this ἄνωθεν γενν. take place, save by a second corporeal birth? as if Nicodemus could not conceive of the beginning of a new personal life without a recommencement of natural life (Luthardt, comp. Hofmann); nor: How comes it that a Jew must be born anew like a proselyte? (Knapp, Neander, comp. Wetstein; for the Rabbins liken proselytes to new-born babes, Jevamoth, f. 62. 1; 92. 1); nor again: This requirement is as impossible in the case of a man already old as for one to enter again, etc. (Schweizer, B. Crusius, Tholuck, comp. Baumgarten and Hengstenberg). These meanings are not in the words, they are simply imported into them. But the opinion that Nicodemus here wished to entangle Jesus in His words (Luther), or that, under excited feelings, he intentionally took the requirement in a literal sense in order to reduce it ad absurdum (Riggenbach), or by a stroke of Rabbinical cleverness in argumentation to declare it to be too strongly put (Lange, Life of Jesus p. 495), is opposed to the honourable bearing of this straightforward man. According to the text, what Nicodemus really asks is something preposterous. And this is of such a nature, that it is only reconcilable with the even scanty culture of a Jewish theologian (Joh_3:10), who could not, however, be ignorant of the O. T. ideas of circumcision of heart (Deu_30:6; Jer_4:4), of a new heart and a new spirit (Eze_11:19-20; Eze_36:26-27; Psa_51:12; Psa_86:4 ff.), as well as of the outpouring of the Spirit in the time of the Messiah (Joel 2; Jeremiah 31), upon the assumption that, being a somewhat narrow-minded man, and somewhat entangled by his faith in the miracles, he was taken aback, confused and really perplexed, partly by the powerful impression which Jesus produced upon him generally, partly by the feeling of surprise at seeing his thoughts known to Him, partly by the unexpected and incomprehensible ἄνωθεν γεννηθῆναι, in which, however, he has an anticipation that something miraculous is contained. In this his perplexity, and not in an ironical humour (as Godet thinks, although out of keeping with the entire manifestation), he asks this foolish question, as if Jesus had spoken of a corporeal birth and not of a birth of ones moral personality. Still less can there be any suspicion of this question being an invention, as if John merely wished to represent Nicodemus as a very foolish man (Strauss; comp. De Wette and Reuss),a notion which, even on the supposition of a desire to spin out the conversation by misapprehensions on the part of the hearers, would be too clumsy to be entertained.

γέρων ὤν] when he is an old man; Nicodemus added this to represent the impossibility with reference to himself in a stronger light.

δεύτερον] with reference to being for a time in the mothers womb before birth. He did not take the ἄνωθεν to mean δεύτερον, he simply did not understand it at all.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 3:4 . πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν ; μὴ δύναται , etc. In this reply there is no attempt to fence with Jesus, but merely an expression of the bewilderment created by His statement. The emphasis is on πῶς , which asks for further explanation. The μὴ of the second clause shows that Nicodemus understood that Jesus could not mean a second physical birth (see Lücke). On γέρων ὤν Grotius remarks: “Exemplum in se ponit, qui senex jam erat”. That our Lord understood Nicodemus’ words as a request for further explanation appears from His at once proceeding to give it.

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

How can I that am old, be born again? for he answereth, as if Christ’s words belonged to none but to him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

How, &c.--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.

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 4. 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.

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

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.

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.

(4) How can a man be born . . .?—Nicodemus understands the words “born again” in the sense given above. The thought is not wholly strange to him. The Rabbis were accustomed to speak of proselytes as children, and the term “new creature” (comp. 2Co_5:17) was in frequent use to express the call of Abraham. But he is himself a child of Abraham, a member of the theocratic kingdom, and is expecting the glory of Messiah’s reign. He is a teacher of the Law, a ruler of the chosen people. He is not as a heathen who can be born into the holy nation. The ordinary spiritual sense of the words cannot hold in his case. What can they mean? He does not wilfully misinterpret, for this is opposed to the whole character of the man, nor does he really suppose the physical meaning is intended; but after the method of Rabbinic dialogue, he presses the impossible meaning of the words in order to exclude it, and to draw forth the true meaning. “You cannot mean that a man is to enter the second time into his mother’s womb, and be born. What is it, then, that you do mean?”

When he is old does not necessarily apply to Nicodemus himself. It is the most difficult special case coming under the general term, “a man.” In Philo’s artificial division of the lifetime, based on that of Hippocrates, the “old man” (γέρων) is one more than fifty-six years (De Mund. Opif. § 36). If we understand this of Nicodemus personally, it will make the identification with Nak’dimon (Note on Joh_3:1) barely possible.

(4) The proper meaning of the word rendered “sound” (φωνή) is articulate “voice.” It is used in fifteen passages in this Gospel only, and everywhere translated “voice” except here. Let the reader substitute the one meaning for the other in any of these passages, e.g., Joh_1:23; Joh_3:29; Joh_5:25; Joh_5:28; Joh_10:3-5; Joh_10:16, and he will find that they are not interchangeable.

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

4. when he is old] He purposely puts the most impossible case; the words do not imply that he was an old man himself. It is difficult to believe that Nicodemus really supposed Christ to be speaking of ordinary birth; the metaphor of ‘new birth’ for spiritual regeneration cannot have been unfamiliar to him. Either he purposely misunderstands, in order to reduce Christ’s words to an absurdity; or, more probably, not knowing what to say, he asks what he knew to be a foolish question.

the second time] This expression has contributed to the word which probably means ‘from above,’ being translated ‘again.’ But ‘to enter a second time into his mother’s womb’ is simply a periphrasis for ‘to be born’ in the case of an adult. The word which means ‘from above’ is not included in the periphrasis. It is precisely that which perplexes Nicodemus; so he leaves it out.

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.

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, , "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 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 Pe1 1:3, and sometimes to the Son, Jo1 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.

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

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?

Ver. 4. How can a man, &c.] He understands no more of the doctrine of regeneration (though he could not but have often read of it in Ezekiel, and elsewhere) than a common cow herd doth the darkest precepts of astronomy, 1Co 2:14. All this is gibberish to him. Water ariseth no higher than the spring whence it came; so the natural man can ascend no higher than nature.

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.

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.

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. 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.

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

By the answer of Nicodemus, it should seem that he was an old man; which is also probable, because he was one of the rulers: he puts the case as to himself; I am, saith he, an old man, how should I be born? Can a man

enter the second time into his mother’s womb, and be born? How true is that of the apostle, 1Co 2:14, The natural man receiveth not the things of the Spirit of God! What a gross conception doth Nicodemus (though doubtless a learned as well as a great man) discover of regeneration, as if it could not be without a man’s mother travailing in birth with him a second time! Nicodemus’s question discovers a great deal of ignorance and weakness, but yet a great deal of simplicity and plainness in him; that he did not come, as the Pharisees generally were wont to come to Christ, to catch him by captious questions, but brought discendi pietatem, a pious desire to learn from him, and to be instructed by him. The Pharisees had been used to study the traditions of the elders, and spent their time about unprofitable niceties, as to the meaning of the law; so were not at all versed in the great things which concerned the kingdom of God. The like instance hath been in later ages, the popish divines spending their time generally about nice school questions, showing themselves much ignorant of spiritual things, and the great mysteries of the kingdom of God.

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

4. How… be born—To be born again was a figure familiar with the Jews, even, it is said, of our Lord’s day. When a proselyte was admitted into Judaism, so new were his relations and feelings that he was said to be a newborn babe. Abraham when circumcised was “born again.” It applied not only to a change of relations, (like our American naturalization of a foreigner,) but to his opinions and feelings.

Hence, many modern commentators endeavour to so interpret Nicodemus’s words as not to imply that he imagined Jesus to refer to a bodily new birth. But it is clear, from his very explicit language, that he thought our Lord’s description of this being born again to be so radical and absolute as to suggest and justify the query whether it did not include a re-birth of body. He did so, perhaps, from three reasons. 1. The words of Jesus seem to imply, not merely, as among the Jews, a change of relations, feelings, or opinions; but some renovation of nature deeper and underlying all these, and coming from an external agent. 2. The kingdom of God, of which this renovation was necessary to the seeing, is to be itself brought in by a renovation, which was held by most Jews to include a physical renewal of the earth. How physical and bodily, then, might not the regeneration it required of its individual subjects be? 3. This regeneration was a new and unheard-of one; required, not like Jewish regeneration, of Gentiles alone, but a regeneration even of the chosen seed. How deep then is it, and how can it be brought about? Is it bodily, and if so, how can it be effected?

When he is old—As Nicodemus himself may have been; though this is not so certain as commentators seem to imply. He may have been as young as John himself, and like him have survived the destruction of Jerusalem. See note on Joh_3:1.

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

Nicodemus saith to 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?

The numerous endeavours to interpret the motive or mind of Nicodemus show almost as much misunderstanding of the naivete of his amazement, as Nicodemus did of the deepest significance of this solemn utterance of the Lord. Two things are perfectly clear:

(1) Nicodemus saw a grave and amazing difficulty in the idea of a second birth of a man old, like himself, in years, prepossessions, habits of thought, ways of acting, social ties, ancestral and traditional customs, and in venerable ideas consecrated by long usage. He might have known the language of the prophets concerning circumcision of heart (Deu_30:6 Jer_4:4) and concerning a new heart and right spirit; (Eze_36:26, 27 Psa_51:10 Psa_86:4) but the full bearing of these prophetic ideas were beyond and different to the almost drastic form of Christ"s call for spiritual change and "birth from the beginning." There is no necessity for us to accuse him either of "narrowness" (Meyer) or of imbecility (Reuss, Lucke), or to make such a charge react upon the spirit or temper of the evangelist in delineating him. It is enough that Nicodemus should have seen a grave difficulty; and Thoma here is justified in referring to the language of the apostles, when the narrow entrance into the kingdom was set forth under the image of the camel and the needle"s eye; and to Mary, when she cried, "How can this thing be?" Moreover, the same perplexity, after eighteen hundred years of Christian experience, still encumbers this utterance of the Master.

(2) Nicodemus did not, by the form of his question, put such query to the Lord in any literal baldness or insolent worldliness. Surely such a view ignores all the tropical methods of speech current in the rabbinical schools. He virtually said," Birth such as you speak of is as impossible as the second physical birth of an old man, as preposterous as would be re-entrance into the womb of his mother for the purpose of a second birth." Christ had spoken of a fundamental change one going right down to the very sources and beginnings of life. The Lord had used this difficult image, and propounded his view in a term capable of various interpretation. Nicodemus simply expresses his alarm and incredulity in terms of the image itself. It is little more than the language of the prophet, "Can an Ethiopian change his skin, or a leopard his spots?" Are you not proposing a natural impressibility? Must not the kingdom of God, which we thought we saw in thy advent and mighty deeds, be on this understanding hopelessly veiled from human vision? The "being old" shows that Nicodemus had gone through the metaphor to the condition of mind of which it was the subject. There was no greater physical difficulty in an old man re-entering his mother"s womb than for a boy of twelve to do so; but being probably, not necessarily, an old man, and belonging to a society of grave, reverend elders, with the inveterate habits, practices, traditions, of long lives behind them, how impracticable and impossible does the notion of so complete a change appear to him! Hence his question. Westcott says admirably, "The great mystery of religion is not the punishment, but the forgiveness of sins; not the natural permanence of character, but spiritual regeneration."

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

When he is old - As Nicodemus himself was.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The mode of regeneration:

v. 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?

v. 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.

v. 6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

v. 7. Marvel not that I said unto thee, Ye must be born again.

v. 8. The wind bloweth where it listed, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: so is everyone that is born of the Spirit.

The statement of Jesus, simple as it was, was at the same time so thoroughly at variance with the commonly accepted idea as to the way of getting to heaven that it almost took the Pharisee’s breath. His question revivals his utter inability to grasp the idea of the Lord to its full extent. He knew, of course, that a physical rebirth was impossible. He understood that Christ’s reference was to a spiritual transformation. But just such a change in the field of morality seemed to him impossible, verging on the ridiculous, preposterous. How can a person, especially one of advanced years, deny the habits and customs of years? If that is to be done, then every person must really begin his life all over again, just as he came into the world. The very suggestion is unthinkable from the standpoint of reason, just as the idea of conversion, of regeneration, is preposterous in the opinion of the average self-righteous person. And therefore Jesus explains, once more with solemn emphasis, that the rebirth out of water and Spirit is absolutely essential, it is a prime prerequisite, for the entering into the kingdom of heaven. Spiritual regeneration by Baptism, through which the Spirit of God is given, is unavoidably necessary. Baptism is the means by which the Holy Spirit works regeneration, the new birth. Conversion is therefore in no way the work of man, but it is the work of God the Holy Ghost. To be born again or anew is to be born out of the Spirit, to receive from Him a new heart, a new mind, a new will. To gain this object, God uses Baptism as one of His instruments. This Sacrament actually works and gives new life; the water is not merely a symbol, but an actual means, through the power of the Word, in working salvation. But one that has been converted in this way, and has thus become a partaker of the grace of God, thereby enters into the kingdom of heaven, into the invisible Church; for the kingdom of God and the kingdom, of heaven are identical. That this demand of an absolute regeneration is well founded is proved by the fact that all men, as they are born into the world, are flesh; theirs is a sinful, corrupted nature, alienated from God, hostile to God. The carnal-mindedness of natural man is enmity toward God. It is an irreconcilable contrast: all men carnally born, from carnal parents, by nature flesh and filled with the same sinful affections as the parents in their nature, and, on the other hand, that which comes into existence by the creative work of the Spirit in conversion, the new man, filled with divine life, with divine power from above, through the working of the Spirit. He that is born of the Spirit has the Spirit’s manner; his heart, mind, and will are directed to God and to that which pertains to God; such a one, and he only, is fit for the kingdom of God; he alone can receive the kingdom of God with its heavenly gifts and blessings. It should therefore not be a cause for wonder that a new birth is required for entrance into the spiritual kingdom. To natural man, indeed, it is a marvel, something that he can never fathom and understand, in just what way the Spirit of God works. But this indispensable requirement. stands for all those that are born of the flesh: they must be born anew. No amount of quibbling and arguing will change that fact. The Lord tries to make His meaning clear by an example, by a phenomenon in nature. There is the wind: it blows where it chooses; it comes, it goes,—and sound as a physical concept is well known,—but the beginning and end, the why and wherefore of the laws of nature are unknown, just as it is impossible for mere man to understand creative power. The blowing of the wind is done in absolute independence of any man’s will; no one can govern and fix its direction. And just so it is with the working of the Spirit of God: the process of regeneration cannot be ascertained by the application of the senses; that is a mystery of God. Only the results are apparent, and they are often of a nature to make us marvel. The regenerated person shows an entirely different manner than before his conversion. What he shunned before he now seeks; and what he sought and loved before he now hates. He is anew, a different person, all by the power of the Spirit. "As the wind is free, not bound to any place, person, or time, so also the Holy Ghost. Just as the wind moves, drives, comforts, and penetrates everything, so it is also with the working of the Holy Ghost. " Note: The Holy Ghost does His work how and when He wishes to; He does His work in His own peculiar way. But we men are bound by the external means which He has given us: we must use His Word and Sacrament to obtain the gifts of His grace.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Two things are observable in this question of Nicodemus, How can a man be born when he is old?

1. His ignorance and weakness in propounding of such a question. So true is that of the apostle, The natural man receiveth not the things of the Spirit of God 1Co 2:14

What a gross conception had this learned man of the notion of regeneration! How ingnorant is nature of the workings of grace! Men of name and note, of great parts and profound learning, are very often much at a loss in spiritual matters.

Yet, 2. In this question of his, there is discovered a great deal of plainness and simplicity: he did not come, as usually the Pharisees did, with an ensnaring question in his mouth; but with a mind fairly disposed for information and conviction; with a pious desire to be instructed.

Whatever ignorance we labour under, it is safest and best to discover it to our spiritual guide, that we may attain the mercy of a saving knowledge; but how many had rather carry their ignorance to hell wwith them, than discover it to their minister!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. How can a man be born again when he is old? The question of Nicodemus indicates his surprise, skepticism and misapprehension of what Jesus meant.

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.

4. γέρων ὤν. He puts the most impossible case, possibly with reference to himself, ‘when he is an old man, like myself.’ New birth as a metaphor for spiritual regeneration cannot have been unknown to Nicodemus. He purposely misinterprets, in order to force a reductio ad absurdum: or, more probably, not knowing what to say, he asks what he knows to be a foolish question.

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.

4.] It is impossible that Nicodemus can have so entirely and stupidly misunderstood our Lord’s words, as his question here would seem to imply. The idea of new birth was by no means alien from the Rabbinical views. They described a proselyte when baptized as “sicut parvulus jam natus.” Lightfoot in loc. I agree with Stier in thinking that there was something of the spirit that would not understand, and the disposition to turn to ridicule what he heard. But together with this there was also considerable real ignorance. The proselyte might be regarded as born again, when he became one of the seed of Abraham: this figure would be easily explained on the Judaical view: but that every man should need this, was beyond Nicodemus’s comprehension. He therefore rebuts the assertion with a reductio ad absurdum, which in spirit expresses, as in ch. 6:60,—‘This is an hard saying; who can hear it?’

γέρων ὤν] Probably he himself was old, and he instances his own case.

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

4. λέγει πρὸς αὐτὸν ὁ Ν. For this constr. Of λέγειν, see on 2:3.

Nicodemus is represented as challenging the idea of rebirth. From one point of view this is easy to understand. He was probably familiar with the Jewish description of a proselyte as “one newly born” (see Introd., p. clxiii). But for Jews a Gentile was an alien, outside the sheltering providence of Yahweh. Certainly, he must begin his spiritual life anew, if he would be one of the chosen people. But it was incredible that any such spiritual revolution should be demanded of an orthodox Jew.

Yet this is not the objection which Nicodemus is represented as urging. The words placed in his mouth rather suggest that he took the metaphor of a new birth to mean literally a physical rebirth. “How can a man be born again, when he is old?” (as may have been his own case, but see on vv. 1, 3). “Can he enter a second time into his mother’s womb?” This would have been a stupid misunderstanding of what Jesus had said, but yet it is to this misunderstanding that the reply of Jesus is directed. It is not a fleshly rebirth that is in question, but a spiritual rebirth, which is a different thing.

Nicodemus says δεύτερον, where Jesus had said ἅνωθεν, thus mistakenly understanding by ἅνωθεν, denuo rather than desuper; see on v. 3 above.

πῶς δύναται κτλ.; This is a favourite turn of phrase in Jn. Cf. 3:9, 5:44, 6:52, 9:16.

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

When he is old [γερων ων] . Literally, being an old man.

Can he [μη δυναται] . The interrogative particle anticipates a negative answer. Surely he cannot.

Second time. Nicodemus looks at the subject merely from the physical side. His second time is not the same as Jesus ' anew. As Godet remarks, "he does not understand the difference between a second beginning and a different beginning."

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

Ver. 4. “Nicodemus says to him: How can a man be born when he is old? He cannot enter a second time, can he, into his mother’s womb and be born?”

This saying, to the view of several modern critics, is a master-piece of improbability. Reuss thinks that “it is indeed, wrong to try to give to this answer a meaning even in the smallest degree plausible or defensible.” Schleiermacher proposes to explain thus: “It is impossible, at my age, to recommence a new moral life.” Tholuck, Baumlein and Hengstenberg, nearly the same: “What thou askest of me is as impossible as that a man should enter again....” These explanations evidently weaken the meaning of the text.

Meyer thinks that the embarrassment into which the saying of Jesus throws Nicodemus, leads him to say something absurd. Lange finds rather a certain irritation in this answer: The Pharisee would attempt to engage in a rabbinical discussion in order to show Jesus the exaggeration of His demands. These suppositions have little probability. Would Jesus speak as He does in the sequel to a man so narrow-minded or so irritable? Lucke explains: “Thou canst not, by any means, mean that...?” This explanation is philologically accurate; it faithfully renders the meaning of the negative μή (comp. our translation).

As Weiss observes, Nicodemus does not answer thus as a man wanting in understanding; but he is offended at seeing Jesus propose to him such a condition; he refuses to enter into His thought, and, holding firmly to the literal sense, he limits himself to a setting forth of its absurdity. The manner in which he expresses this impression does not seem even to be entirely free from irony. It is because in truth, he cannot conceive how the beginning of another life can be placed in the womb of the natural existence. The kingdom of God has always appeared to him as the most glorious form of the earthly existence itself. To what purpose a new birth, in order to enter into it? The Old Testament spoke, no doubt, of the force from above, of the divine aid necessary to sanctify the man, but not of a new birth (see Luthardt).

The words: “when he is old,” prove that Nicodemus did not fail to apply to himself the: “If any one” of Jesus. The word δεύτερον, a second time, undoubtedly reproduces only partially the meaning of ἄνωθεν, from the beginning, in the mouth of Jesus. This is because Nicodemus does not comprehend the difference between a beginning anew and a different beginning. A radical moral renewal seems to him impossible without a simultaneous physical renewal. Thus the explanation which Jesus gives him bears on the absolute difference between the natural birth and the new birth which He demands.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.