John 3:6

Joh 3:17-21 . Jesus and his disciples come to Judea, and baptize, Joh 3:22 . John baptizes in Aenon, Joh 3:23 , Joh 3:24 . The disciples of John and the Pharisees dispute about purifying, Joh 3:25 . The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, Joh 3:26-36 . Verse 1 Nicodemus, a ruler of the Jews - One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking. Verse 2 Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite. Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in Joh 1:38 , St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach. We know that thou art a teacher come from God - We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God. No man can do these miracles - It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him. Verse 3 Jesus answered - Not in the language of compliment: - he saw the state of Nicodemus's soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord's reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah's kingdom; and in reference to this he immediately says, Except a man be born again, etc. The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath. Be born again - Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is ανωθεν, from above - by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth - one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, ιδειν, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, etc., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again; but they made that new birth to consist in profession, confession, and external washing. See on Joh 3:10 (note). The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it. 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. Verse 5 Of water and of the Spirit - To the baptism of water a man was admitted when he became a proselyte to the Jewish religion; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law. But the water which was used on the occasion was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin: now, as by that water the body was washed, cleansed, and refreshed, so, by the influences of the Holy Spirit, the soul was to be purified from its defilement, and strengthened to walk in the way of truth and holiness. When John came baptizing with water, he gave the Jews the plainest intimations that this would not suffice; that it was only typical of that baptism of the Holy Ghost, under the similitude of fire, which they must all receive from Jesus Christ: see Mat 3:11 . Therefore, our Lord asserts that a man must be born of water and the Spirit, i.e. of the Holy Ghost, which, represented under the similitude of water, cleanses, refreshes, and purifies the soul. Reader, hast thou never had any other baptism than that of water? If thou hast not had any other, take Jesus Christ's word for it, thou canst not, in thy present state, enter into the kingdom of God. I would not say to thee merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly, till he give thee to feel what is implied in it! Remember, it is Jesus only who baptizes with the Holy Ghost: see Joh 1:33 . He who receives not this baptism has neither right nor title to the kingdom of God; nor can he with any propriety be termed a Christian, because that which essentially distinguished the Christian dispensation from that of the Jews was, that its author baptized all his followers with the Holy Ghost. Though baptism by water, into the Christian faith, was necessary to every Jew and Gentile that entered into the kingdom of the Messiah, it is not necessary that by water and the Spirit (in this place) we should understand two different things: it is probably only an elliptical form of speech, for the Holy Spirit under the similitude of water; as, in Mat 3:3 , the Holy Ghost and fire, do not mean two things, but one, viz. the Holy Ghost under the similitude of fire - pervading every part, refining and purifying the whole. Verse 6 That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus in Joh 3:4 . Can a man enter the second time into his mother's womb and be born? Our Lord here intimates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it - like will beget its like. The kingdom of God is spiritual and holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essentially necessary, to prepare the soul for a holy and spiritual kingdom. Verse 8 The wind bloweth - Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions - we hear its sound, perceive its operation in the motion of the trees, etc., and feel it on ourselves - but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Rom 8:16 ; for, he that believeth hath the witness in himself, 1Jn 4:13 ; 1Jn 5:10 ; Gal 4:6 . And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, 1Jn 5:4 . Verse 9 How can these things be? - Our Lord had very plainly told him how these things could be, and illustrated the new birth by one of the most proper similes that could be chosen; but so intent was this great man an making every thing submit to the testimony of his senses that he appears unwilling to believe any thing, unless he can comprehend it. This is the case with many - they profess to believe because they comprehend; but they are impostors who speak thus: there is not a man in the universe that can fully comprehend one operation, either of God or his instrument nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith. Verse 10 Art thou a master of Israel, etc. - Hast thou taken upon thee to guide the blind into the way of truth; and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unacquainted with the cause, necessity, nature, and effects of that new birth? How many masters are there still in Israel who are in this respect deplorably ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret. "But water baptism is this new birth." No. Jesus tells you, a man must be born of water and the Spirit; and the water, and its effects upon the body, differ as much from this Spirit, which it is intended to represent, and the effects produced in the soul, as real fire does from painted flame. "But I am taught to believe that this baptism is regeneration." Then you are taught to believe a falsity. The Church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers. "Q. How many sacraments hath Christ ordained in his Church?" "A. Two only, as generally necessary to salvation, that is to say, baptism and the supper of the Lord." "Q. How many parts are there in a sacrament?" "A. Two. The outward visible sign, and the inward spiritual grace." "Q. What is the outward visible sign, or form, in baptism?" "A. Water, wherein the person is baptized, In the name of the Father, and of the Son, and of the Holy Ghost." "Q. What is the inward and spiritual grace?" "A. A death unto sin, and a new birth unto righteousness; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace." Now, I ask, Whereby are such persons made the children of grace? Not by the water, but by the death unto sin, and the new birth unto righteousness: i.e. through the agency of the Holy Ghost, sin is destroyed, and the soul filled with holiness. Verse 11 We speak that we do know - I and my disciples do not profess to teach a religion which we do not understand, nor exemplify in our conduct. A strong but delicate reproof to Nicodemus, who, though a master of Israel, did not understand the very rudiments of the doctrine of salvation. He was ignorant of the nature of the new birth. How wretched is the lot of that minister, who, while he professes to recommend the salvation of God to others, is all the while dealing in the meagre, unfruitful traffic of an unfelt truth! Let such either acquire the knowledge of the grace of God themselves, or cease to proclaim it. Ye receive not our witness - It was deemed criminal among the Jews to question or depart from the authority of their teachers. Nicodemus grants that our Lord is a teacher come from God, and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah's kingdom. Verse 12 If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and fire from heaven, if I should proceed farther on the subject? Verse 13 No man hath ascended - This seems a figurative expression for, No man hath known the mysteries of the kingdom of God; as in Deu 30:12 ; Psa 73:17 ; Pro 30:4 ; Rom 11:34 . And the expression is founded upon this generally received maxim: That to be perfectly acquainted with the concerns of a place, it is necessary for a person to be on the spot. But our Lord probably spoke to correct a false notion among the Jews, viz. that Moses had ascended to heaven, in order to get the law. It is not Moses who is to be heard now, but Jesus: Moses did not ascend to heaven; but the Son of man is come down from heaven to reveal the Divine will. That came down - The incarnation of Christ is represented under the notion of his coming down from heaven, to dwell upon earth. Which is in heaven - Lest a wrong meaning should be taken from the foregoing expression, and it should be imagined that, in order to manifest himself upon earth he must necessarily leave heaven; our blessed Lord qualifies it by adding, the Son of man who is in heaven; pointing out, by this, the ubiquity or omnipresence of his nature: a character essentially belonging to God; for no being can possibly exist in more places than one at a time, but He who fills the heavens and the earth. Verse 14 As Moses lifted up - He shows the reason why he descended from heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Num 21:9 , was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness. It does not appear to me that the brazen serpent was ever intended to be considered as a type of Christ. It is possible to draw likenesses and resemblances out of any thing; but, in such matters as these, we should take heed that we go no farther than we can say, Thus it is written. Among the Jews, the brazen serpent was considered a type of the resurrection - through it the dying lived; and so, by the voice of God, they that were dead shall be raised to life. As the serpent was raised up, so shall Christ be lifted up: as they who were stung by the fiery serpents were restored by looking up to the brazen serpent, so those who are infected with and dying through sin are healed and saved, by looking up to and believing in Christ crucified. These are all the analogies which we can legitimately trace between the lifting up of the brazen serpent, and the crucifixion of Jesus Christ. The lifting up of the Son of man may refer to his mediatorial office at the right hand of God. See the note on Num 21:9 . Verse 15 That whosoever believeth - Bp. Pearce supposes that this verse is only the conclusion of the 16th, and that it has been inserted in this place by mistake. The words contain the reason of the subject in the following verse, and seem to break in upon our Lord's argument before he had fully stated it. The words, μη αποληται αλλα, may not perish but, are omitted by some very ancient MSS. and versions. Verse 16 For God so loved the world - Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle οὑτω, so, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, 1Jn 3:1 : Behold, What Manner of love, ποταπην αγαπην, the Father hath bestowed upon us. From the subject before him, let the reader attend to the following particulars. First, The world was in a ruinous, condemned state, about to perish everlastingly; and was utterly without power to rescue itself from destruction. Secondly, That God, through the impulse of his eternal love, provided for its rescue and salvation, by giving his Son to die for it. Thirdly, That the sacrifice of Jesus was the only mean by which the redemption of man could be effected, and that it is absolutely sufficient to accomplish this gracious design: for it would have been inconsistent with the wisdom of God, to have appointed a sacrifice greater in itself, or less in its merit, than what the urgent necessities of the case required. Fourthly, That sin must be an indescribable evil, when it required no less a sacrifice, to make atonement for it, than God manifested in the flesh. Fifthly, That no man is saved through this sacrifice, but he that believes, i.e. who credits what God has spoken concerning Christ, his sacrifice, the end for which it was offered, and the way in which it is to be applied in order to become effectual. Sixthly, That those who believe receive a double benefit: 1. They are exempted from eternal perdition - that they may not perish. 2. They are brought to eternal glory - that they may have everlasting life. These two benefits point out tacitly the state of man: he is guilty, and therefore exposed to punishment: he is impure, and therefore unfit for glory. They point out also the two grand operations of grace, by which the salvation of man is effected. 1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition. 2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory. Verse 17 For God sent not, etc. - It was the opinion of the Jews that the Gentiles, whom they often term the world, עלמה olmah, and אומות העולם omoth haolam, nations of the world, were to be destroyed in the days of the Messiah. Christ corrects this false opinion; and teaches here a contrary doctrine. God, by giving his Son, and publishing his design in giving him, shows that he purposes the salvation, not the destruction, of the world - the Gentile people: nevertheless, those who will not receive the salvation he had provided for them, whether Jews or Gentiles, must necessarily perish; for this plain reason, There is but one remedy, and they refuse to apply it. Verse 18 He that believeth - As stated before on Joh 3:16 . Is not condemned - For past sin, that being forgiven on his believing in Christ. But he that believeth not - When the Gospel is preached to him, and the way of salvation made plain. Is condemned already - Continues under the condemnation which Divine justice has passed upon all sinners; and has this superadded, He hath not believed on the name of the only begotten Son of God, and therefore is guilty of the grossest insult to the Divine majesty, in neglecting, slighting, and despising the salvation which the infinite mercy of God had provided for him. Verse 19 This is the condemnation - That is, this is the reason why any shall be found finally to perish, not that they came into the world with a perverted and corrupt nature, which is true; nor that they lived many years in the practice of sin, which is also true; but because they refused to receive the salvation which God sent to them. Light is come - That is, Jesus, the Sun of righteousness, the fountain of light and life; diffusing his benign influences every where, and favoring men with a clear and full revelation of the Divine will. Men loved darkness - Have preferred sin to holiness, Belial to Christ, and hell to heaven. חשך chashac, darkness, is frequently used by the Jewish writers for the angel of death, and for the devil. See many examples in Schoettgen. Because their deeds were evil - An allusion to robbers and cut-throats, who practice their abominations in the night season, for fear of being detected. The sun is a common blessing to the human race - it shines to all, envies none, and calls all to necessary labor. If any one choose rather to sleep by day, that he may rob and murder in the night season, he does this to his own peril, and has no excuse: - his punishment is the necessary consequence of his own unconstrained actions. So will the punishment of ungodly men be. There was light - they refused to walk in it. They chose to walk in the darkness, that they might do the works of darkness - they broke the Divine law, refused the mercy offered to them, are arrested by Divine justice, convicted, condemned, and punished. Whence, then, does their damnation proceed? From Themselves. Verse 20 For every one that doeth evil hateth the light - He who doth vile or abominable things: alluding to the subject mentioned in the preceding verse. The word φαυλος, evil or vile, is supposed by some to come from the Hebrew פלס phalas, to roll, and so cover oneself in dust or ashes, which was practised in token of humiliation and grief, not only by the more eastern nations, see Job 42:6 , but also by the Greeks and Trojans, as appears from Homer, Iliad xviii. l. 26; xxii. l. 414; xxiv. l. 640; compare Virgil, Aen. x. l. 844; and Ovid, Metam. lib. viii. l. 528. From the above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vilis, and the English vile, are derived. See Parkhurst under φαυλος. Lest his deeds should be reproved - Or discovered. To manifest or discover, is one sense of the original word, ελεγχω, in the best Greek writers; and it is evidently its meaning in this place. Verse 21 Wrought in God - In his presence, and through his assistance. This is the end of our Lord's discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, Joh 7:50 , and, with Joseph of Arimathea, gave him an honorable funeral, Joh 19:39 , when all his bosom friends had deserted him. See Dodd. Verse 22 Came - into the land of Judea - Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, Act 1:8 ; Act 10:39 ; and in 1 Maccabees 3:34; and in 2 Maccabees 1:1, 10. See Bp. Pearce. And baptized - It is not clear that Christ did baptize any with water, but his disciples did - Joh 4:2 ; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood: - 1. this place, of Christ's baptizing before he called the twelve disciples; and 2. Joh 4:2 , of the baptism administered by the disciples, after they had been called to the work by Christ. Verse 23 In Aenon - This place was eight miles southward from Scythopolis, between Salim and Jordan. There was much water - And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at Aenon. The consideration that they dipped themselves, tends to remove the difficulty expressed in the note on Mat 3:6 . See the observations at the end of Mark. Verse 25 John's disciples and the Jews - Instead of Ιουδαιων, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read Ιουδαιου, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been baptized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious towards purifying. Verse 26 And they came unto John - That he might decide the question. Verse 27 A man can receive nothing, etc. - Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As I took it up at God's command, so I am ready to lay it down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah, and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: Joh 3:28 . Verse 29 He that hath the bride - The congregation of believers. Is the bridegroom - The Lord Jesus - the Head of the Church. See Mat 22:2 , etc., where the parable of the marriage feast is explained. The friend of the bridegroom - The person whom the Greeks called the paranymph - there were two at each wedding: one waited on the bride, the other on the bridegroom: their business was to serve them, to inspect the concerns of the bridechamber, and afterwards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to himself: this is the meaning of standeth by, i.e. ready to serve. See the observations at the end of the chapter. Verse 30 He must increase - His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men. I must decrease - My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry. Verse 31 Is above all - This blessed bridegroom, who has descended from heaven, Joh 3:13 , is above all, superior to Moses, the prophets, and me. He that is of the earth - John himself, who was born in the common way of man. Speaketh of the earth - Cannot speak of heavenly things as Christ can do; and only represents Divine matters by these earthly ordinances; for the spirit and meaning of which, you must all go to the Messiah himself. Verse 32 And no man receiveth his testimony - Or, And this his testimony no man taketh up. That is, the testimony which John had borne to the Jews, that Jesus was the promised Messiah. No man taketh up. - No person is found to tread in my steps, and to publish to the Jews that this is the Christ, the Savior of the world. See this sense of the original fully proved and vindicated by Kypke in loc. Verse 33 Hath set to his seal - That is hath hereby confirmed the truth of the testimony which he has borne; as a testator sets his seal to an instrument in order to confirm it, and such instrument is considered as fully confirmed by having the testator's seal affixed to it, so I, by taking up this testimony of Christ, and proclaiming it to the Jews, have fully confirmed it, as I know it to be a truth; which knowledge I have from the immediate inspiration of the Holy Spirit. See Joh 1:33 , Joh 1:34 . Verse 34 For God giveth not the Spirit by measure - He is the most perfect of all teachers, as having received the Holy Spirit as none before him ever did. Without measure - not for a particular time, people, purpose, etc., but for the whole compass of time, and in reference to all eternity. Former dispensations of the Holy Spirit made partial discoveries of infinite justice and mercy; but now the sum of justice, in requiring such a sacrifice, and the plenitude of mercy, in providing it, shall, by that Spirit with which he baptizes, be made manifest to all the children of men. It is worthy of remark that this was fully done after the outpouring of the Spirit on the day of pentecost, Act 2:1 , etc., as may be clearly seen in all the apostolic epistles. The Jews observe, that the Holy Spirit was given only in certain measures to the prophets; some writing only one book, others two. So Rab. Acba. Verse 35 All things into his hand - See on Mat 11:27 (note). A principal design of John is, to show that Christ was infinitely above every teacher, prophet, and Divine messenger that had ever yet appeared. The prophets had various gifts: some had visions, others dreams; some had the gift of teaching, others of comforting, etc.; but none possessed all these gifts: Christ alone possessed their plenitude, and is all things in all. Verse 36 Hath everlasting life - He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See on Joh 3:8 (note). He that believeth not - Or, obeyeth not - απειθων: from α, negative, and πειθω, to persuade, or πειθομαι, to obey - the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey. Shall not see life - Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Act 4:12 . And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Heb 5:9 . But the wrath of God abideth on him - Οργη, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in Rom 2:5 ; Rom 3:5 ; Rom 13:4 , Rom 13:5 ; Eph 5:6 ; 1Thes 1:10 ; 1Thes 5:9 ; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him - endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means! There are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some farther explanation. The friend of the bridegroom is the person called among the Jews שושבי shoshabin; and παρανυμφος, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture. 1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned. 2. These officers were chosen out of the most intimate and particular friends of the parties: - a brother might be shoshabin or paranymph to his brother. 3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction. 4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam. 5. So important was this office esteemed among them, that it wag reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find. 6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast. These shoshabinan had a threefold office to fulfill, viz. before, at, and after the marriage: of each of these in order. I. Before the marriage: it was the business of the shoshabin: - 1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride. 2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends. II. At the wedding: it was the business of the shoshabin, if necessary: - 1. To vindicate the character of the bride. 2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury. 3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, Deu 22:13-21 . Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae - ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat. 4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, Joh 3:29 , This my joy is fulfilled. 5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day. 6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion. III. After marriage. 1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2Cor 11:2 . He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance. 2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract." 3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Jdg 14:20 : But Samson's wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου. And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott. From the preceding particulars, collated with the speech of John in Joh 3:29 , and with the words of St. Paul, 2Cor 11:2 , it is plain that Christ is represented as the Bridegroom: the Church, or his genuine disciples, the Bride: the ministers of the Gospel, the שושבינים Shoshbeenim, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Eph 5:27 , alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2Cor 11:2 . From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot's notes on Joh 2:1 , and Schoettgen, on Joh 3:29 . As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honors the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on Mat 3:8-12 (note), and on Luk 3:10-14 (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, Joh 3:27 , and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom. Introduction Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3 . And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6 . While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spirit

s. 1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 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? 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. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe, I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would. II. His solemn address to our Lord Jesus Christ, v. 2 . See here, 1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal. ii. 7 . (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps. lxiii. 6 , and cxix. 148 . Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ—Christian nights, much more instructive than the Noctes Atticæ—Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal. ii. 2 . Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, ch. vii. 50 ; xix. 39 . The grace which is at first but a grain of mustard-seed may grow to be a great tree. 2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa. xix. 20 . He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number ( We know ) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat. III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see v. 11, 12 . Four things our Saviour here discourses of:— 1. Concerning the necessity and nature of regeneration or the new birth, v. 3-8 . Now we must consider this, (1.) As pertinently answered to Nicodemus's address. Jesus answered, v. 3 . This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it. (2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe, [1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anothen , which signifies both denuo—again, and desuper—from above. 1. We must be born anew; so the word is taken, Gal. iv. 9 , and ab initio—from the beginning, Luke i. 3 . By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, ch. iii. 31 ; xix. 11 , and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven ( ch. i. 13 ) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly. [2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory. " Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, 1 Cor. ii. 14 . Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful,—what God is, in whom alone we can be happy,—and what heaven is, to which the perfection of our happiness is reserved,—it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see 1 Cor. vi. 11, 12 . This great truth of the necessity of regeneration being thus solemnly laid down, a. It is objected against by Nicodemus ( v. 4 ): How can a man be born when he is old, old as I am: geron on — being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, ( a. ) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges,—the place of it, the Holy Land, perhaps the holy city,—his parentage, such as that which Paul could have gloried in, Phil. iii. 5 . And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. ( b. ) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us. b. It is opened and further explained by our Lord Jesus, v. 5-8 . From the objection he takes occasion, ( a. ) To repeat and confirm what he had said ( v. 5 ): " Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom. iii. 3, 4 . ( b. ) To expound and clear what he had said concerning regeneration; for the explication of which he further shows, [ a. ] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, v. 5-8 . The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit ( 1 Pet. i. 2 ) and renewing of the Holy Ghost, Tit. iii. 5 . The word he works by is his inspiration, and the heart to be wrought on he has access to. [ b. ] The nature of this change, and what that is which is wrought; it is spirit, v. 6 . Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual. [ c. ] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, v. 6 . Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen. vi. 3 . The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul ( Gen. ii. 7 ), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, v. 7 . 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law,—he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him,—he who is the great Physician of souls, knows their case, and what is necessary to their cure,—he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel. " 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again. [ d. ] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, v. 5 . To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as ( Matt. iii. 11 ) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit. iii. 5 . You are washed, 1 Cor. vi. 11 . See Ezek. xxxvi. 25 . (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. vii. 38, 39 ; Isa. xliv. 3 . In the first creation, the fruits of heaven were born of water ( Gen. i. 20 ), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, v. 8 . The same word ( pneuma ) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind ( Acts ii. 2 ), his strong influences on the hearts of sinners are compared to the breathing of the wind ( Ezek. xxxvii. 9 ), and his sweet influences on the souls of saints to the north and south wind, Cant. iv. 16 . This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps. cxlviii. 8 . The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Cor. xii. 11 . 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba—Father, then we hear the sound of the Spirit, we find he is at work, as Acts ix. 11 , Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1 Kings xxii. 24 . See Eccl. xi. 5 , and compare it with Ps. cxxxix. 14 . 2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is, (1.) The objection which Nicodemus still made ( v. 9 ): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: " How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ. (2.) The reproof which Christ gave him for his dulness and ignorance: " Art thou a master in Israel, Didaskalos — a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic:— First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Ps. l. 5, 10; Ezek. xviii. 31; xxxvi. 25, 26 ? (3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths ( v. 11-13 ), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here, [1.] That the truths Christ taught were very certain and what we may venture upon ( v. 11 ): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as ch. xiv. 23 : We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Prov. viii. 30 . Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve! [2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, v. 12 : " If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,— if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,— what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper? " Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it ( Matt. xi. 17 ), but Wisdom is, and will be, justified of her children, notwithstanding. [3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, v. 13 . First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old-Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see ch. i. 18 . Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Matt. xi. 27 . It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Prov. xxx. 4 ; Deut. xxx. 12 . Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said ( v. 12 ), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1 Cor. xv. 47 . [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven ( 2 Chron. vii. 14 ), looking from heaven ( Ps. lxxx. 14 ), speaking from heaven ( Neh. ix. 13 ), sending from heaven, Ps. lvii. 3 . But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel ( vii. 13 ), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old-Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified ( 1 Cor. ii. 8 ), and God purchased the church with his own blood, Acts xx. 28 . So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti . God is the ho on to ourano — he that is, and heaven is the habitation of his holiness. 3. Christ here discourses of the great design of his own coming into the world, and the happiness of those that believe in him, v. 14-18 . Here we have the very marrow and quintessence of the whole gospel, that faithful saying ( 1 Tim. i. 15 ), that Jesus Christ came to seek and to save the children of men from death, and recover them to life. Now sinners are dead men upon a twofold account:— (1.) As one that is mortally wounded, or sick of an incurable disease, is said to be a dead man, for he is dying; and so Christ came to save us, by healing us, as the brazen serpent healed the Israelites, v. 14, 15 . (2.) As one that is justly condemned to die for an unpardonable crime is a dead man, he is dead in law; and, in reference to this part of our danger, Christ came to save as a prince or judge, publishing an act of indemnity, or general pardon, under certain provisos; this saving here is opposed to condemning, v. 16-18 . [1.] Jesus Christ came to save us by healing us, as the children of Israel that were stung with fiery serpents were cured and lived by looking up to the brazen serpent; we have the story of it, Num. xxi. 6-9 . It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe, First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first ( Gen. iii. 1 ), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Prov. xxiii. 30-32 . God's wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath. Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ's feet shining like brass, Rev. i. 15 . It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Luke xxiv. 26 , 46 . No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, ch. xii. 32, 33 . He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father's right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Rev. xiv. 6 . The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa. xi. 10 . 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1 Cor. x. 9 ), and yet they were healed by virtue derived from him. He whom we have offended is our peace. Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites' looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Num. xxi. 9 . If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look, and be saved ( Isa. xlv. 22 ), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor. Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest. [2.] Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law, v. 16, 17 . Here is gospel indeed, good news, the best that ever came from heaven to earth. Here is much, here is all in a little, the word of reconciliation in miniature. First, Here is God's love in giving his Son for the world ( v. 16 ), where we have three things:— 1. The great gospel mystery revealed: God so loved the world that he gave his only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving him for us, in giving him to us; now know we that he loves us, when he has given his only-begotten Son for us, which expresses not only his dignity in himself, but his dearness to his Father; he was always his delight. (2.) In order to the redemption and salvation of man, it pleased God to give his only-begotten Son. He not only sent him into the world with full and ample power to negotiate a peace between heaven and earth, but he gave him, that is, he gave him up to suffer and die for us, as the great propitiation or expiatory sacrifice. It comes in here as a reason why he must be lifted up; for so it was determined and designed by the Father, who gave him for this purpose, and prepared him a body in order to it. His enemies could not have taken him if his Father had not given him. Though he was not yet crucified, yet in the determinate counsel of God he was given up, Acts ii. 23 . Nay, further, God has given him, that is, he has made an offer of him, to all, and given him to all true believers, to all the intents and purposes of the new covenant. He has given him to be our prophet, a witness to the people, the high priest of our profession, to be our peace, to be head of the church and head over all things to the church, to be to us all we need. (3.) Herein God has commended his love to the world: God so loved the world, so really, so richly. Now his creatures shall see that he loves them, and wishes them well. He so loved the world of fallen man as he did not love that of fallen angels; see Rom. v. 8 ; 1 John iv. 10 . Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency. This was a time of love indeed, Ezek. xvi. 6 , 8 . The Jews vainly conceited that the Messiah should be sent only in love to their nation, and to advance them upon the ruins of their neighbours; but Christ tells them that he came in love to the whole world, Gentiles as well as Jews, 1 John ii. 2 . Though many of the world of mankind perish, yet God's giving his only-begotten Son was an instance of his love to the whole world, because through him there is a general offer of life and salvation made to all. It is love to the revolted rebellious province to issue out a proclamation of pardon and indemnity to all that will come in, plead it upon their knees, and return to their allegiance. So far God loved the apostate lapsed world that he sent his Son with this fair proposal, that whosoever believes in him, one or other, shall not perish. Salvation has been of the Jews, but now Christ is known as salvation to the ends of the earth, a common salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ (Whom God has thus given, given for us, given to us ), to accept the gift, and answer the intention of the giver. We must yield an unfeigned assent and consent to the record God hath given in his word concerning his Son. God having given him to us to be our prophet, priest, and king, we must give up ourselves to be ruled, and taught, and saved by him. 3. Here is the great gospel benefit: That whosoever believes in Christ shall not perish. This he had said before, and here repeats it. It is the unspeakable happiness of all true believers, for which they are eternally indebted to Christ, (1.) That they are saved from the miseries of hell, delivered from going down to the pit; they shall not perish. God has taken away their sin, they shall not die; a pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the joys of heaven: they shall have everlasting life. The convicted traitor is not only pardoned, but preferred, and made a favourite, and treated as one whom the King of kings delights to honour. Out of prison he comes to reign, Eccl. iv. 14 . If believers, then children; and, if children, then heirs. Secondly, Here is God's design in sending hi Son into the world: it was that the world through him might be saved. He came into the world with salvation in his eye, with salvation in his hand. Therefore the aforementioned offer of live and salvation is sincere, and shall be made good to all that by faith accept it ( v. 17 ): God sent his Son into the world, this guilty, rebellious, apostate world; sent him as his agent or ambassador, not as sometimes he had sent angels into the world as visitants, but as resident. Ever since man sinned, he has dreaded the approach and appearance of any special messenger from heaven, as being conscious of guilt and looking for judgment: We shall surely die, for we have seen God. If therefore the Son of God himself come, we are concerned to enquire on what errand he comes: Is it peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this scripture returns the answer, Peaceably. 1. He did not come to condemn the world. We had reason enough to expect that he should, for it is a guilty world; it is convicted, and what cause can be shown why judgment should not be given, and execution awarded, according to law? That one blood of which all nations of men are made ( Acts xvii. 26 ) is not only tainted with an hereditary disease, like Gehazi's leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with whom God had war from generation to generation; and justly may such a world as this be condemned; and if God would have sent to condemn it he had angels at command, to pour out the vials of his wrath, a cherub with a flaming sword ready to do execution. If the Lord had been pleased to kill us, he would not have sent his Son amongst us. He came with full powers indeed to execute judgment ( ch. v. 22 , 27 ), but did not begin with a judgment of condemnation, did not proceed upon the outlawry, nor take advantage against us for the breach of the covenant of innocency, but put us upon a new trial before a throne of grace. 2. He came that the world through him might be saved, that a door of salvation might be opened to the world, and whoever would might enter in by it. God was in Christ reconciling the world to himself, and so saving it. An act of indemnity is passed and published, through Christ a remedial law made, and the world of mankind dealt with, not according to the rigours of the first covenant, but according to the riches of the second; that the world through him might be saved, for it could never be saved but through him; there is not salvation in any other. This is good news to a convinced conscience, healing to broken bones and bleeding wounds, that Christ, our judge, came not to condemn, but to save. [3.] From all this is inferred the happiness of true believers: He that believeth on him is not condemned, v. 18 . Though he has been a sinner, a great sinner, and stands convicted ( habes confilentem reum—by his own confession ), yet, upon his believing, process is stayed, judgment is arrested, and he is not condemned. This denotes more than a reprieve; he is not condemned, that is, he is acquitted; he stand upon his deliverance (as we say), and if he be not condemned he is discharged; ou krinetai — he is not judged, not dealt with in strict justice, according to the desert of his sins. He is accused, and he cannot plead not guilty to the indictment, but he can plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does, Who is he that condemns? It is Christ that died. He is afflicted, chastened of God, persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon him, but he is saved from the curse: condemned by the world, it may be, but not condemned with the world, Rom. viii. 1 ; 1 Cor. xi. 32 . 4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, v. 18-21 . (1.) Read here the doom of those that will not believe in Christ: they are condemned already. Observe, [1.] How great the sin of unbelievers is; it is aggravated from the dignity of the person they slight; they believe not in the name of the only-begotten Son of God, who is infinitely true, and deserves to be believed, infinitely good, and deserves to be embraced. God sent one to save us that was dearest to himself; and shall not he be dearest to us? Shall we not believe on his name who has a name above every name? [2.] How great the misery of unbelievers is: they are condemned already; which bespeaks, First, A certain condemnation. They are as sure to be condemned in the judgment of the great day as if they were condemned already. Secondly, A present condemnation. The curse has already taken hold of them; the wrath of God now fastens upon them. They are condemned already, for their own hearts condemn them. Thirdly, A condemnation grounded upon their former guilt: He is condemned already, for he lies open to the law for all his sins; the obligation of the law is in full force, power, and virtue, against him, because he is not by faith interested in the gospel defeasance; he is condemned already, because he has not believed. Unbelief may truly be called the great damning sin, because it leaves us under the guilt of all our other sins; it is a sin against the remedy, against our appeal. (2.) Read also the doom of those that would not so much as know him, v. 19 . Many inquisitive people had knowledge of Christ and his doctrine and miracles, but they were prejudiced against him, and would not believe in him, while the generality were sottishly careless and stupid, and would not know him. And this is the condemnation, the sin that ruined them, that light is come into the world, and they loved darkness rather. Now here observe, [1.] That the gospel is light, and, when the gospel came, light came into the world, Light is self-evidencing, so is the gospel; it proves its own divine origin. Light is discovering, and truly the light is sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place indeed the world would be without it. It is come into all the world ( Col. i. 6 ), and not confined to one corner of it, as the Old-Testament light was. [2.] It is the unspeakable folly of the most of men that they loved darkness rather than light, rather than this light. The Jews loved the dark shadows of their law, and the instructions of their blind guides, rather than the doctrine of Christ. The Gentiles loved their superstitious services of an unknown God, whom they ignorantly worshipped, rather than the reasonable service which the gospel enjoins. Sinners that were wedded to their lusts loved their ignorance and mistakes, which supported them in their sins, rather than the truths of Christ, which would have parted them from their sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up by an affectation of forbidden ignorance. Wretched man is in love with his sickness, in love with his slavery, and will not be made free, will not be made whole. [3.] The true reason why men love darkness rather than light is because their deeds are evil. They love darkness because they think it is an excuse for their evil deeds, and they hate the light because it robs them of the good opinion they had of themselves, by showing them their sinfulness and misery. Their case is sad, and, because they are resolved that they will not mend it, they are resolved that they will not see it. [4.] Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and his gospel; they set God so much at defiance that they desire not the knowledge of his ways, Job xxi. 14 . We must account in the judgment, not only for the knowledge we had, and used not, but for the knowledge we might have had, and would not; not only for the knowledge we sinned against, but for the knowledge we sinned away. For the further illustration of this he shows ( v. 20, 21 ) that according as men's hearts and lives are good or bad, so they stand affected to the light Christ has brought into the world. First, It is not strange if those that do evil, and resolve to persist in it, hate the light of Christ's gospel; for it is a common observation that every one that doeth evil hateth the light, v. 20 . Evil-doers seek concealment, out of a sense of shame and fear of punishment; see Job xxiv. 13 , &c. Sinful works are works of darkness; sin from the first affected concealment, Job xxxi. 33 . The light shakes the wicked, Job xxxviii. 12, 13 . Thus the gospel is a terror to the wicked world: They come not to this light, but keep as far off it as they can, lest their deeds should be reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil deeds of sinners; to make them manifest ( Eph. v. 13 ), to show people their transgressions, to show that to be sin which was not thought to be so, and to show them the evil of their transgressions, that sin by the new commandment might appear exceeding sinful. The gospel has its convictions, to make way for its consolations. 2. It is for this reason that evil-doers hate the light of the gospel. There were those who had done evil and were sorry for it, who bade this light welcome, as the publicans and harlots. But he that does evil, that does it and resolves to go on in it, hateth the light, cannot bear to be told of his faults. All that opposition which the gospel of Christ has met with in the world comes from the wicked heart, influenced by the wicked one. Christ is hated because sin is loved. 3. They who do not come to the light thereby evidence a secret hatred of the light. If they had not an antipathy to saving knowledge, they would not sit down so contentedly in damning ignorance. Secondly, On the other hand, upright hearts, that approve themselves to God in their integrity, bid this light welcome ( v. 21 ): He that doeth truth cometh to the light. It seems, then, that though the gospel had many enemies it had some friends. It is a common observation that truth seeks no corners. Those who mean and act honestly dread not a scrutiny, but desire it rather. Now this is applicable to the gospel light; as it convinces and terrifies evil-doers, so it confirms and comforts those that walk in their integrity. Observe here, 1. The character of a good man. (1.) He is one that doeth truth; that is, he acts truly and sincerely in all he does. Though sometimes he comes short of doing good, the good he would do, yet he doeth truth, he aims honestly; he has his infirmities, but holds fast his integrity; as Gaius, that did faithfully ( 3 John 5 ), as Paul ( 2 Cor. i. 12 ), as Nathanael ( ch. i. 47 ), as Asa, 1 Kings xv. 14 . (2.) He is one that cometh to the light. He is ready to receive and entertain divine revelation as far as it appears to him to be so, what uneasiness soever it may create him. He that doeth truth is willing to know the truth by himself, and to have his deeds made manifest. A good man is much employed in trying himself, and is desirous that God would try him, Ps. xxvi. 2 . He is solicitous to know what the will of God is, and resolves to do it, though ever so contrary to his own will and interest. 2. Here is the character of a good work: it is wrought in God, in union with him by a covenanting faith, and in communion with him by devout affections. Our works are then good, and will bear the test, when the will of God is the rule of them and the glory of God the end of them; when they are done in his strength, and for his sake, to him, and not to men; and if, by the light of the gospel, it be manifest to us that our works are thus wrought, then shall we have rejoicing, Gal. vi. 4 ; 2 Cor. i. 12 . John's Testimony to Christ. 22 After these things came Jesus an

[[Luther published two sermons for John 3:1-15. One can be found in the electronic version in verses 1-7; the other in verses 8-12 (Part I) and 13-15 (Part II).]] Sermon for Trinity Sunday; John 3:1-15 I. THE HOLY TRINITY. 1 Today we celebrate the festival of the Holy Trinity, to which we must briefly allude, so that we may not celebrate it in vain. It is indeed true that the name “Trinity” is nowhere to be found in the Holy Scriptures, but has been conceived and invented by man. For this reason it sounds somewhat cold and we had better speak of “God” than of the “Trinity.” 2 This word signifies that there are three persons in God. It is a heavenly mystery which the world cannot understand. I have often told you that this, as well as every other article of faith, must not be based upon reason or comparisons, but must be understood and established by means of passages from the Scriptures, for God has the only perfect knowledge and knows how to speak concerning himself. 3 The great universities have invented manifold distinctions, dreams and fictions by means of which they would explain the Holy Trinity, and have made fools of themselves. We shall therefore quote only passages from the Scriptures in order to determine and establish the divinity of Christ. In the first place, we quote from the New Testament, where we find many proof texts; for instance, John 1:1-3: “In the beginning was the Word, and the Word was God. The same was in the beginning with God. All things were made through him; and without him was not anything made that hath been made.” Now if he is not made, but is himself the Maker, he must indeed be God. John also says afterwards: “And the Word became flesh.” 4 Again, we quote from the Old Testament, where David says, in Ps 110:1: “Jehovah saith unto my lord, Sit thou at my right hand,” that is, sit upon the royal throne and be a lord and king over all creatures, all which must be subject to thee--“until I make thine enemies thy footstool.” In Ps 8:4-8, we read: “What is man, that thou art mindful of him? and the son of man, that thou visitest him.? For thou hast made him but little lower than God, and crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the field, the birds of the heavens, and the fish of the sea, whatsoever passeth through the paths of the seas.” That means: Thou hast made him Lord of the whole world. Paul explains this passage, in Eph 1:20 and Col 2:9-10, in a masterly way. Now, if God has set him at his right hand and made him lord of all in heaven and on earth, he must indeed be God; for it would not be fitting that he should set him at his right hand and give him as much power over all creatures as he himself possesses, if he were not God. God will not give his glory to another, as he says in Is 48:11. Thus, we have here two persons, the Father, and the Son to whom the Father has given all that is subject to him. To “sit at the right hand of God” means to be over all God's creatures; he must therefore be God to whom is given all this. 5 God has also commanded us not to worship strange gods. Now, we read in John that, according to the will of God, we should honor the Son even as we honor the Father. These are the words of John 5:19-23, where Christ says to the Jews: “Verily, Verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel. For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will. For neither doth the Father judge any man, but he hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father that sent him.” These are, to my mind, truly clear and distinct words concerning the divinity of Christ. Now, as God commands that we should have only one God, and should not render to any other creature the glory which belongs to God and is due him, and yet he gives this glory to Christ, Christ must indeed be God. 6 Paul says in Rom 1:2-4: “The Gospel he promised afore through his prophets in the Holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord.” Therefore, according to the flesh he began to exist, but according to the spirit he existed from eternity, although it was not clearly understood before; as it was not necessary that we should make a God of him, but only that we should declare and understand that he is the Son of God. This is the work of the Holy Spirit, as Christ himself says in John 16:13: “Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” And elsewhere the Evangelist writes, John 17:1-5: “These things spake Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy Son, that the Son may glorify thee: even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ. I glorified thee on the earth, having accomplished the work which thou hast given me to do. And now, Father. glorify thou me with thine own self with the glory which I had with thee before the world was.” 7 We also read in Ps 2:8: “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” He is truly enthroned king of all. He is God's child, and the world is subject to no other prince or king. Likewise, in another psalm, David openly calls him God, when he says: “Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of thy kingdom. Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” Ps 45:6-7. God will make no one such a king who is not God, for he will not give the reins out of his hands; he alone will be the Lord over heaven and earth, death, hell, the devil and all creatures. If he, then, makes Christ Lord of all that is created, Christ must truly be God. 8 We can, therefore, have no surer foundation for our belief in the divinity of Christ than that we enwrap and enclose our hearts in the declarations of the Scriptures. The Scriptures gradually and beautifully lead us to Christ; first revealing him to us as a man, then as the lord of all creatures. and finally as God. Thus we are successfully led to the true knowledge of God. But the philosophers and the wise men of this world would begin at the top and so they have become fools. We must begin at the bottom and gradually advance in knowledge, so that the words of Proverbs 25:27 may not apply to us: “It is not good to eat much honey; so for men to search out their own glory is grievous.” 9 Our faith in these two persons, the Father and the Son, is therefore sufficiently established and confirmed by passages from the Scriptures. But of the Holy Spirit, the third person, we read in Mt 28:19 that Christ sent forth his disciples, saying to them: “Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” Here divinity is also ascribed to the Holy Spirit, since I may trust or believe in no one but God. And I must trust only in one who has power over death, hell, the devil and all creatures, whose authority withholds them from harming me, and who can save me. None will suffice except one in whom I may trust absolutely. Now, Christ in this passage commands that we should also believe and trust in the Holy Spirit; therefore he must be God. In the Gospel according to John, Christ speaks frequently to his disciples of the Holy Spirit, his power or existence. 10 In Gen 1:2 we read: “And the Spirit of God moved upon the face of the waters.” But this passage is not as clear as the one last quoted; the Jews attack it and affirm that the word “spirit” in Hebrew signifies “wind.” 11 David says in Psalm 33:6: “By the word of Jehovah were the heavens made, and all the host of them by the Spirit of his mouth.” Here it is quite clear that the Holy Spirit is God, because the heavens and all their hosts were made by him. And, again, David says in Ps 139:7-8: “Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there.” Now, this cannot be said of any creatures--that it is everywhere and fills the whole world-but only of God, the Creator. 12 Therefore, we cling to the Scriptures, those passages which testify of the Trinity of God, and we say: I know very well that in God there are the Father, the Son and the Holy Spirit; but how they can be one I do not know, neither should I know it. This may suffice for the first part. Now we will come back to the Gospel and say something on that in the time that is left us. Part II: The Explanation of this Gospel; Christ's Conversation with Nicodemus. I. The Conversation in General 1 In this Gospel you see clearly what reason and freewill can do. You may see it distinctly in Nicodemus, who was the best of the best, a prince and leader of the Pharisees, and the Pharisees held first place in their day. They were, however, in the highest things--in spiritual life--altogether blind and dead before God, however holy, wise, good and mighty they may have been considered by men. The longer Nicodemus associates with Christ, the less he understands Christ, although he is expected to understand only earthly things and the manner of Christ's death. Reason is so blind that it can neither perceive nor understand the things of God, nor all things which properly belong to its own sphere, This is a blow to nature and human reason, which have been rated so high by philosophy and the wise men of this world; the wise ones have said that reason always strives to attain the best. 2 God has here given us an example showing that even the best in nature must fail. In instances where human nature is at its best it is blind, not to speak of its envy and hatred. Christ has here demonstrated by examples, words and deeds that human reason is altogether blind and dead before God, Hence, it cannot appreciate divine things nor desire them. 3 Now, Nicodemus, who is a pious and well-meaning man, cannot grasp the work and Word of God; how then would Annas and Caiaphas? He comes to the Lord at night, which he did from fear, not desiring to be called a heretic by others. From this we may conclude that he was in nature an old Adam, cowardly seeking Christ by night, and that he did not yet possess the true light. If he had been a “new man,” he would have come in the bright light of day, fearing no one. Because of his hypocrisy, the Lord deals sharply with him, cutting off his salutation and all further speech, as we shall see. Nicodemus approaches the Lord with these words: V.2. “Rabbi, we know that thou art a teacher come from God. for no one can do these signs that thou doest, except God be with him.” II. The Conversation In Detail. 4 He thinks that he has uttered these words in all sincerity; but there is still the old life and nothing but hypocrisy. For this reason Christ will not accept his salutation, but will take from Nicodemus everything in which he feels secure and will make a “new” man of him, giving him a new heart and enabling him to walk by faith. He says to him: V.3. “Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.” 5 Christ's words are as if to say: No, my dear Nicodemus, I am not moved by your beautiful words. You must give up your old life and become a new man. You have not the faith which you say you have; you are still afraid. Although the natural man hears the Word of God, the Gospel, and delights in it, yet it does not enter the heart. Therefore, we must slay reason and experience the new birth. This is what Christ means when he says that we must be born anew. Reason cannot understand this, wherefore Nicodemus replies: V.4. “How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born?” 6 Thus reason takes offense at the Spirit, imagines unrealities and conceives of this new birth as a natural birth. Therefore Christ proceeds, explaining this birth to him to clear his misunderstanding, and says: V.5. “Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God.” 7 In other words: The new birth of which I speak must be otherwise explained. I do not abolish the natural birth but I speak of a birth which is of water and the Spirit. Then he continues: V.6. “That which is born of the flesh is flesh; and that which is borne of the Spirit is spirit.” 8 These words cannot be grasped by reason, which seeks to explain the words “Spirit” and “water,” speculating how such birth may be. Here it sees nothing in the nature of a birth and therefore plays the part of a fool by saying: How can a man be born of water and the Spirit? Indeed, such a source would produce but water-bubbles. 9 Now, Christ speaks and destroys reason, saying: “Art thou the teacher of Israel, and understandest not these things?” You should teach others the spiritual birth, that they might become righteous, but you yourself do not understand it. He defeats reason and the whole law and says: My friend, do you not know how these things can be? It is plain to me, as it was also to the prophets, who corroborate my words. Renounce your reason and close your eyes; cling only to my Word and believe it. Again he says: V.7, 8. “Marvel not that I said unto thee, Ye must be born anew. The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” 10 As if to say: You presume to judge spiritual things by your reason, and at the same time you cannot understand the simple things of nature. He calls Nicodemus' attention to the wind. No philosopher or scientist has ever been able to comprehend and describe the nature of the wind--where it has its beginning or where it ends. We cannot see where the wind comes from, or how it blows past us, or how far it goes. Now, if we cannot by our reason fathom those things which we see daily in nature, much less will we be able to fathom with our reason the divine works which God accomplishes within us. 11 How a man is born anew may easily be told in words. When, however, it is a question of experience, as it was here with Nicodemus, then it is a hard matter to understand and it requires effort to attain the experience. It is easy to say: We must blind our reason, disregard our feelings, close our eyes and only cling to the Word--finally die and yet live. But to persevere in this, when it becomes a matter of experience and when we are really tested, requires pains and labor. It is a very bitter experience. 12 An example of this new birth we have in Abraham, whose son was to inherit the world and whose seed was to be like the stars in heaven, as was promised him in Gen 15:5. Then God came and commanded him to slay his son. Now had Abraham acted as reason dictated, he would have concluded thus: Aye, God has given me this seed, by which he has promised to increase my family, and now he commands me to offer him up as a sacrifice. Surely, God cannot command this; it must be the devil. But Abraham slays reason and honors God, thinking: God is so powerful that he can raise my son from death and increase my family through him. or he can give me another son, or effect his purpose in some other way, which I do not know. So Abraham commends all to God. Here Abraham leaves his old life and surrenders himself to God, believes in him and becomes a new man. Then the angel comes and says to him: “Abraham, Abraham, lay not thy hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me,” Gen 22:11-12. Abraham could not have imagined that God would thus come to his rescue; nay, he had already in his heart slain his son. 13 Now, the beginning of this birth was in baptism. The water is baptism; the Spirit is that grace which is given to us in baptism. The result of this birth is clearly seen in the hour of death or in times of test by poverty and temptation. He who is born of the flesh fights to defend himself, looks hither and thither, employs his reason to make his living. But he who is born anew reasons thus: I am in God's hands, who has preserved and nourished me before in a wonderful manner; he will also feed and preserve me in the future and save me from all sorrow and misfortune. 14 When we are about to die we feel that we must depart and we know not whither; the house of shelter is not ready and we know not whether it will be a white or a black house. For where there is flesh and blood, there is still the old Adam, who does not know where he shall go, whether below or above, to the left or to the right; on what he should rest his soul and depart. Then there is anxiety and misery in the nature of a real hell; for the torment of hell is nothing but fear, terror, dread and despair. But if I believe in God and am born anew, I close my eyes and do not grope about. I am willing that the condition of the soul be changed entirely, and I think O God, my soul is in thy hands; thou hast preserved it during my life and I have never known where thou hast put it, neither do I wish to know, to which place thou wilt now assign it. I only know that it is in thy hands and thou wilt take care of it. Thus we must abandon the life of the flesh and enter into a new life, being dead to the old. This is a real dying and not merely a painful sensation, like the scratching off of a scab, as the philosophers have said; and they have compared the entering upon the new life with the rinsing of a pot by the cook. There must be a real change and an entire transformation of nature, for the natural state and natural feeling must be completely overthrown. 15 Now, the Lord says here: “That which is born of the flesh is flesh.” “Flesh” means the whole man, with body and soul, reason and will, who is not yet born of the Spirit. For the soul has entered so deeply into the flesh to guard and protect it from harm that the soul is more flesh than the flesh itself. We see it in death, when the flesh does not willingly give up life because the soul is still present; but as soon as the soul has departed, the body allows itself to be mutilated and permits everything that may be done with it. The Lord our God also alludes to this with these words in Genesis, spoken before the deluge: “My Spirit shall not strive with man for ever, for that he also is flesh.” Man does not desire the destruction of the flesh, or, in other words, to die; but this is the will of the Spirit, wherefore he desires that the flesh may soon be destroyed. Thus the nature of the soul must change and it must become an enemy of the body, desiring that the body may die, so that it (the soul) may enter into a new life. That this will be, we are to believe, but not to know how. It is the work of God, and he has not commanded us to fathom it. 16 Thus the Lord would point out with this simile of the wind that the spiritual man is neither here nor there and is not limited to any time or place. He does not put on a hood, neither does he do any of the things that are merely material, for he knows that they will not avail. In brief, no pilgrimage, no fasting, no money given for masses, no good work at all is of any avail; there must be a new life, that is, all our works must perish and come to naught, as has been said. The new life, however, consists not in dependence upon works, but it abides and perseveres in the grace of God, which he gives us through Jesus Christ. If I would then hold my ground, my works and all I have devised must fall to pieces and come to naught. Consequently, there is in the new man no definite beginning nor end. We indeed hear the blowing of the wind, but do not know whence it comes and whither it goes. Thus it is here: A man preaches and the Word is in his mouth, but no one knows whence it comes to him, what it will accomplish and where it will bring forth fruit. 17 Hence, we conclude from this passage that a Christian should not depend upon works, upon certain places or persons. Reason wonders at this and inquires: How can it be that everyone, who is born of the Spirit is to be compared with the wind and that all our works mean nothing? What results can possibly follow? If this were so, all priests, monks and nuns, with their beautiful and worthy lives, must be condemned. Christ answers Nicodemus' question, V.9. “How can these things be?” as follows: V.10. “Art thou the teacher of Israel, and understandest not these things?” 18 In other words: You surely should know this, because you are one of those who teach the people, but I see that you know nothing of it. That which I have explained to you, namely, that we must be born anew, you should have taught the people. But you have taught them the contrary--have endeavored to know whence the wind comes and whither it goes, have concerned yourselves about its blowing and other useless things; but the things most necessary to you and the people, you have disregarded. Hear then what I tell you: V.11. “Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness.” 19 As if Christ said: Should I point out to you how these things can be? It cannot be done. You should believe me, since you say yourself that I am a teacher come from God. When I have said that a man must be born anew and that all your works are worthless, it cannot be demonstrated so that you may see it with your eyes; it can only be explained in words. If you believe it, you will understand it. But Nicodemus did not understand it. Therefore, the Lord, disclosing more and more to him his folly, continues: V.12. “If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?” 20 I have only told you of earthly things--how we must all come to naught; that man is dust and must return to dust: how the wind blows--and yet you do not understand it. What would you know if I should tell you much about God? I have spoken to you about insignificant things, and you do not understand them. How would you understand if I told you that our immortal bodies, after death, will shine as bright and clear as the sun? And what if I told you of what comes after death? You would understand this much less. He then explains to Nicodemus a few of these heavenly things and continues: V.13. “And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven.” 21 Reason does not understand what this means, for it is a sermon from heaven; as if Christ would say: The Son of man came upon earth and yet remained in heaven. He again ascended into heaven; that is, he became Lord of heaven and earth and all creatures. Know then that I am he who has come down, who even descended into hell, and yet remained in heaven. For when Christ was in death, he lived; when he was considered the most insignificant and despised of men, he was before God regarded as the most worthy of honor, and the greatest. He ascended again into heaven, after he rose from the dead, assumed again all power, and has become lord of all creatures on earth. No one has followed him in this. 22 We are truly also in death, but at the same time we are in heaven like Christ. Sin and death rule within us, but they have not been able to conquer Christ; nay, in his hand and in his power are life and death, as he says in John 10:17-18: “Therefore doth the Father love me, because I lay down my life, that I may take it again. No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” No one but Christ obtains such power that all things are subject to him. Although before the world he was dead, yet he lived before God, his Father; and although before the world he was in great disgrace and shame, he was yet greatly honored by God. But all this he did only for our sakes. For in the fall of our first father Adam, we are all fallen. Christ had to atone for this fall by his disgrace, shame, ignominy and death, so that we might again obtain honor and life. 23 Christ rebukes Nicodemus here again, as he had done before when be said: “That which is born of the flesh is flesh.” He says in effect: You presume to ascend into heaven and to escape from hell, but you will fail. Flesh and blood cannot enter into heaven. Only he ascends into heaven, who has come down from heaven, so that the control of all may be in his hands. He can destroy all that lives, make alive all that is dead and make poor all that is rich. It is then here determined that nothing can enter into heaven that is born of the flesh. But Christ's ascent into heaven, as well as his descent to us, was for our benefit, so that we, who are carnal, might also enter heaven. Yet it is only on the condition that first our mortal body must perish. In short, we cannot effect anything by our own works, for God will save us only through Christ, who alone is the ladder by means of which we ascend into heaven. How this ascent into heaven is granted to us, how it becomes our own, Christ explains when he says: V.14, 15. “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.” 24 What does Christ mean by this? He means that all who would enter heaven and follow him must become new creatures; he ascended into heaven that we might follow him. The narrative to which Christ refers is written in Num 21. 6-9: “And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died. And the people came to Moses, and said, We have sinned, because we have spoken against Jehovah, and against thee; pray unto Jehovah, that he take away the serpents from us. And Moses prayed for the people. And Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live. And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.” 25 Christ uses this Scripture to point to himself; his reference is as if to say: Just as the Jews in the desert, who were bitten by fiery serpents, were saved by looking upon the serpent of brass, which Moses set upon a standard, so it is also with regard to me. None who looks upon me will perish; that is, all those who have an evil conscience, are tormented by sin and death, should believe that I have come down for their sakes and have ascended again. Then neither sin nor death shall harm them; nay, they shall not perish in all eternity. Whoever would enter heaven and be saved, must be saved by this serpent, which is Christ; otherwise he will perish. Thus, this Gospel condemns freewill and everything of human accomplishment and points only to this serpent. 26 The spiritual significance of the narrative in Numbers is this: The serpent, which bit and poisoned the Jews is sin, death and an evil conscience. I know that I must die and that I am under the power of death; I cannot free myself and must remain in this state until a dead serpent is set up for me, one which, because it is not alive, can harm no one, but rather benefit, as did the serpent of Moses. Now, this is Christ. I see him hanging on the cross, not beautiful nor greatly honored. If his death upon the cross were in fashion to win for him the plaudits of men, the flesh might say that he deserved his honors and his exaltation by his works. But I see him hanging in disgrace on the cross, like a murderer and malefactor; thus, reason must say that he is cursed before God. The Jews believed that this was true and they could only consider him the most cursed of all men before God and the world, for they remembered this passage in the Law of Moses: “He that is hanged is accursed of God.” Deut 21:23. 27 Moses had to set up a serpent of brass, which looked like the fiery serpents, but did not bite or harm any one, nay, it rather saved the people. Thus, Christ also has the form and the appearance of a sinner, but has become my salvation; his death is my life; he atones for my sin and takes away from me the wrath of the Father. The living, fiery serpent is within me, for I am a sinner, but in him is a dead serpent; he was indeed regarded a sinner, but he never committed any sin. 28 If, then, man believes that the death of Christ has taken away his sin, he becomes a new man. The carnal, natural man cannot believe that God will gratuitously take away and forgive us all our sins. Reason argues in this manner: You have sinned, you must also atone for your sin. Then it invents one good work after another and endeavors to take away sin by good works. But the Gospel of Christ is: If you have fallen in sin, another must atone for you, if a man believes this, he becomes one with Christ, and has everything that is Christ's. 29 This Gospel, then, signifies that our works are nothing, and that all human power can do is useless, but faith in Christ does it all. [[Luther published two sermons for John 3:1-15. One can

That which is born of the flesh is flesh - Mere flesh, void of the Spirit, yea, at enmity with it; And that which is born of the Spirit is spirit - Is spiritual, heavenly, divine, like its Author.

That which is born of the flesh. To show the necessity of this change, the Saviour directs the attention of Nicodemus to the natural condition of man. By that which is born of the flesh he evidently intends man as he is by nature, in the circumstances of his natural birth. Perhaps, also, he alludes to the question asked by Nicodemus, whether a man could be born when he was old? Jesus tells him that if this could be, it would not answer any valuable purpose; he would still have the same propensities and passions. Another change was therefore indispensable. Is flesh. Partakes of the nature of the parent. Comp. Gen 5:3. As the parents are corrupt and sinful, so will be their descendants. See Job 14:4. And as the parents are wholly corrupt by nature, so their children will be the same. The word flesh here is used as meaning corrupt, defiled, sinful. The flesh in the Scriptures is often used to denote the sinful propensities and passions of our nature, as those propensities are supposed to have their seat in the animal nature. "The works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness," &c., Gal 5:19,20. See also Eph 2:3, 1Pet 3:21, 2:18, 1Jn 2:16, Rev 8:5 Is born of the Spirit. Of the Spirit of God, or by the agency of the Holy Ghost. Is spirit. Is spiritual, like the spirit, that is, holy, pure. Here we learn, 1st. That all men are by nature sinful. 2nd. That none are renewed but by the Spirit of God. If man did the work himself, it would be still carnal and impure. 3rd. That the effect of the new birth is to make men holy. And, 4th. That no man can have evidence that he is born again who is not holy, and just in proportion as he becomes pure in his life will be the evidence that he is born of the Spirit. (g) "That which is born of the Spirit" 1Cor 15:47-49, 2Cor 5:17