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. 2. By night. The circumstance the privileges and blessings of the of his coming by night is sometimes Messiah's dispensation. See Matt. ascribed to a desire for concealment, 3: 2. The assertion, then, of the and to an unwillingness to be known Saviour was, that no man, whether as having conferred with Jesus. Jew or Gentile, can enjoy the blessOther reasons, also, can be supposed ings of the Messiah's administration for his selecting the night. Perhaps without having experienced a thorhe desired a long and uninterrupted ough change in character and state. conversation with Jesus, and his own The Messiah's administration is here employments might not have allowed regarded in all its extent, commenced him time during the day. He might and carried forward on earth, comalso have observed that Jesus was pleted in heaven. much occupied every day among the people. Thus the night might have been, for the best reasons, the most favorable time. On two other occasions, Nicodemus publicly showed himself well-disposed towards Jesus. See 7: 50-52. 19: 39. || Rabbi; the usual term of respectful address among the Jews, in our Lord's time, to those who had gone through a course of literary and religious training, and who were therefore considered as learned, and able to teach, in religious matters. It was also applied, as in the present instance, by courtesy, to any one who actually proved himself capable of being a teacher. See 1: 38. 3. Verily, verily. See on 1:51. A mun, literally, any one, whether Jew or Gentile. Born again. This expression was figuratively employed in reference to any great changes that had taken place in a person's character or condition. It was equivalent to the expression become a new man. Thus, when a Gentile became a proselyte to the Jewish religion, it was customary to speak of him as having been born anew, that is, having become a new man, and entered into a new state of things | See. This word has sometimes the meaning to enjoy. Compare 1 Pet. 3: 10. The kingdom of God; the divine reign, This remark of our Lord's appears to be abrupt, and not to be properly an answer to what Nicodemus had said; but it is probable that only the chief topics of the conversation are preserved by the evangelist, and that we are here furnished with a specimen of the manner in which Jesus unfolded the great truths of his religion to a serious inquirer. John the Baptist had already attracted much attention as the professed forerunner of the Messiah. Another person had now arisen, and was exciting very general regard by claiming actually to be the Messiah, and by extensively inculcating his own views as a teacher. Nicodemus wished to make inquiries, particularly as things were proceeding in a manner so different from the ordinary expectations of the Jews. To Jesus, then, as being the new leader, he repaired, in order to ascertain what were his views respecting the Messiah's dispensation, and what was his object. He appears to have gone in a serious and candid frame of mind, as though he was in some perplexity, unable to account for the new proceedings, and yet de sirous, if he was in error, to be instructed. To questions which he would, in this state of mind, propose, the remark of Jesus in the third verse might be a very natural reply. 4 Nicodemus saith unto him, | second time into his mother's How can a man be born when womb, and be born? he is old? can he enter the 4. How can a man, &c. A new and surprising thought had been presented to Nicodemus. He had not been in the habit of thinking that every one, in order to enjoy the blessings of the Messiah's reign, must become a new man. He had regarded this reign as having special reference to the Jewish nation, as intended to rescue the Jews from their civil degradation, to exalt them to the summit of power, to reform the abuses which had crept into their religious state, and to spread their religion over the world, and in this way to confer blessings on those who were not native Jews. The effect of the Messiah's reign would be, as he supposed, to purify and extend the Jewish religion, and make other nations Jews. However plain, then, it might be to his mind that a Gentile must undergo some great change in order to enjoy the blessings of the Messiah's reign, it was utterly surprising to him that Jews as well as Gentiles, that every one, in short, must be born anew in order to enjoy those blessings. So utterly distant was this thought from his usual way of viewing the subject, that he might have considered himself as not understand ing Jesus; and, in his surprise, he asked a question which was fitted to draw forth an explanation of the kind of new birth which Jesus affirmed to be necessary. 5. Jesus answered. Jesus at once explained, that he meant no such birth as would have reference to men's earthly condition, or to their mode of existence in this world. He referred to a spiritual change, a change in the soul, -a change to be effected not by man, but by the Spirit of God, and adapted throughout to the true nature of the Messiah's reign. This reign was to be the reign of God in a man's heart, so that he would be a subject, in heart, of the Messiah, prepared to enjoy the spiritual blessings of the 5 Jesus answered, Verily, Messiah's administration, both in time and in eternity. If God is reigning in a man's heart, that man is truly pious, is actuated by the principles which constitute the character of heaven; and he is therefore entitled to the spiritual and heavenly blessings which the Messiah bestows. || Born of water. This expression has been regarded by numerous writers, both ancient and modern, as referring to baptism. In very early times, the opinion was defended, from this view of the passage, that baptism is essential to salvation; and this erroneous opinion had much to do with the establishing of infant baptism. Some have also supposed that our Lord meant to represent baptism as a sign and seal of regeneration, or as an outward token and confirmation of inward grace. The opinion has also been extensively entertained that our Lord was speaking of his visible, as well as of his invisible kingdom; and that, in respect to its outward form, its visible constitution, he here taught that no one could be an acknowledged subject of his government, or, in other words, a member of the visible church, without being baptized; and that in the subsequent expression-born of the Spirit-he also explicitly declared that a spiritual, inward change is necessary in order for a man to belong to the invisible kingdom of God; that is, to be a true subject of that kingdom, and to become prepared for the bliss of heaven. Our Lord has thus been understood as showing what is necessary in order to become, and to be outwardly acknowledged, a subject of the Messiah; and as thus showing the entire requisition made of men, and the completeness both as to character and to outward condition, which properly pertains to a subject of the heavenly reign. In sustaining this view, reference is had to the Gospel of Mark, 16: 16, He that believeth and is baptized shall be verily, I say unto thee, Except a | the Spirit, he cannot enter into man be born of water, and of the kingdom of God. saved; and to the Epistle to the Romans, 10 9, 10, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. In these passages, both the outward profession of faith and the inward possession are insisted on. And it is doubtless true, that outward profession, and therefore baptism, by means of which the profession was made in primitive times, may in some circumstances be a satisfactory test of love to Christ; and therefore, if, in those circumstances, a person be unwilling to be baptized and to profess subjection to the Lord Jesus, he gives decided indication that his heart is not thoroughly right in the sight of God. Such a view is not a positive declaration that baptism is essential to salvation; yet it gives to baptism and outward profession a prominence, which does not well agree with the fact that, throughout this conversation with Nicodemus, our Lord does not, in any other phrase, convey the most distant allusion to the necessity of taking a decided stand as an avowed subject of his reign. On other occasions, he distinctly showed the necessity of publicly avowing attachment to him, and of submitting to whatever self denial might be the consequence. See Matt. 10: 32, 33. But here, his instructions are preeminently spiritual, exhibiting the essential traits of his dispensation. This much-controverted phrase born of water-admits of a simple and easy explanation, when brought into comparison with a similar phrase used by this evangelist in I: 13, namely, born of blood. By this latter phrase, natural birth is meant. The existence of man in this world by natural birth, with all his sinful propensities, is here traced to the ele ment mentioned, as an originating cause. Now, in the expression born of water, a different element is brought to view, as the originating cause of a new birth to a spiritual, holy existence. This element, water, was the usual emblem and means of purity. While, then, to be born of blood means to be born a human being, with all the corrupt propensities of human nature, to be born of water means to commence a holy existence, originated from a pure and holy source This view presents a suitable reply to the question of Nicodemus in the preceding verse. For to be born from the womb (v. 6), in the ordinary course of nature, is another mode of saying, to be born of blood and of the will of the flesh (1: 13). Now, in order to convey to Nicodemus a just view of this new birth, our Lord, in replying to the question whether a second natural birth, a being born of blood and of the flesh, was meant, declared, A man, in order to enter into the kingdom of God, must be born again, not of blood and of the flesh, but of water and of the Spirit; that is, he must experience, not a natural birth, but a spiritual one; a birth, originating not from an element of impurity, but from a pure source. Wuter appears to have been here mentioned by our Saviour as indicating a pure source of a new spiritual life in man. He immediately adds an expression of similar import, mentioning, in plain language, the author of this new birth. And of the Spirit. The whole phrase born of water and of the Spirit may signify a spiritual birth effected by a divine agent, just as the phrase born of blood and of the flesh signifies natural birth effected by a human agent. The change in the heart towards God is effected by the Holy Spirit. Being born of the Spirit is the same as is called, in 1: 13, being born of God. It is a becoming possessed of a new spiritual life by 6 That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit. the influences of the Holy Spirit on the soul; a change of the inner man, or the soul, in regard to spiritual matters, so that the person becomes a child of God, similar to him in disposition and holy principles. Enter into the kingdom of God; be admitted among the subjects of this reign, so as to enjoy its blessings. 6. Jesus next proceeded to show why, in order to enjoy the privileges of the divine reign, it was necessary to become a new man. The reign of the Messiah was to be a spiritual reign, establishing holiness in the hearts of men, and preparing them for the holy services and enjoyments of heaven. Hence, if men are, by their natural birth, not holy, it is necessary that by another, a spiritual birth, they should receive a principle of holy love to God. If their natural birth has not secured to them spiritual life, this spiritual life must be bestowed by some spiritual agent. They must be born of God, as well as of men. That which is born of the flesh, is flesh. The word flesh is used in Scripture with various senses. Our Lord here availed himself of the twofold signification of the word by which it is used to express human nature or a human being, and the sinfulness which human beings exhibit, and which is so congenial to them. The noun flesh, here repeated, is also used instead of the adjective fleshly, as being a more vivid manner of speaking. The meaning may be thus expressed: That which is born of mere human nature is destitute of holiness, is sinful. That is, Man, viewed solely as the offspring of his earthly parents, is a sinner. Hence he is not prepared for the spiritual services and blessings of the Messiah's reign. That which is born of the Spirit, is spirit. The word spirit is also used in a variety of senses; and our Lord availed himself of a 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where twofold signification of it. Being the contrast of flesh, it here signifies the divine nature, or Him who possesses the divine nature God. It also expresses that holiness which is essential to the divine nature. The noun spirit is, in the second place of its being used, employed instead of the adjective spiritual; that is, like God, holy. The idea is, That which results from God's influence is holy. That is, Man is holy only in consequence of God's influence on his soul. Hence he can be fit for the services and privileges appropriate to the Messiah's reign only by the Holy Spirit's renewing his moral nature, making him new in respect to his disposition towards God. Man, by his natural birth, has not those moral qualities which are necessary to a subject of the Messiah both here and hereafter; in order to possess those qualities, he needs a spiritual birth, resulting from the influence of the Holy Spirit. What a startling truth must this have been to Nicodemus; to any Jew, indeed, who had been relying on descent from Abraham, on circumcision, and other external ceremonies, as THE QUALIFICATION for a subject of the Messiah ! 7. Marvel not; wonder not. Nicodemus had, in v. 4, expressed surprise at the Saviour's declaration, as bringing to view something which he could not comprehend, and which was quite unexpected. Jesus proceeded to show him, that however surprising the declaration, yet its truth ought not, on that account, to be doubted; for there are operations in divine providence which cannot be explained by man, but the reality of which is obvious to the senses; for instance, the blowing of the wind. 8. Where it listeth; where it pleases; that is, so far as man is concerned. The wind obeys not man's dictates, and we cannot fully explain its operation. Yet it blows; we hear its it listeth, and thou hearest the | unto him, Art thou a master of sound thereof, but canst not tell Israel, and knowest not these whence it cometh, and whither things? 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 sound, we see its effects. Certainly, then, other things, things having respect to our souls, may occur above our ability to comprehend and explain; and the reality of an influence on the soul may be discerned by its effects on a man's character. An illustration from the blowing of the wind was a very natural one, as the same word, in the original language, means both wind and spirit. So is every one that is born of the Spirit. That is, He is really renewed in his soul by the Holy Spirit, and this renewal will be manifested by its effects, though you are unable to perceive the manner in which the new spiritual creation has been effected. 10. A master of Israel; properly, a teacher of Israel. Our Lord may be regarded as saying, Every Jew, from the information in his Scriptures, ought to know that men must be born of the Spirit in order to enjoy the blessings of the divine reign; and certainly a teacher of Jews ought to know this truth. There are frequent expressions in the Old Testament, and those relating to Jews, very similar to the great truth which Jesus was enforcing; and Nicodemus ought to have been acquainted with the sentiment contained in such language. See Ezek. 11: 19, 20. 36: 26, 27. Compare, too, Ps. 51: 6, 10, 17. We can scarcely suppose that Nicodemus was ignorant of such passages. He had, however, failed rightly to understand them; and having been educated in the belief that the Jews, as such, were a holy people, the children of God, he never before, probably, had thought that a Jew, of 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 external probity, might be destitute of true holiness. His religious views, like those of his countrymen, were gross. Such was the influence of the views to which he was accustomed, that he had not discerned the right bearing of such passages. He had read them, but had not perceived their import. His mind had been preoccupied with other views of religion; just as, at the present day, many a person who has habitually read the Scriptures, begins to see, when some new light has darted into his mind, that he has often read as though he read not; that he has entirely misapprehended the proper and the full force of some of the most familiar portions of the Scriptures. And are there not ministers and priests, nominally Christian, who, if a teacher from heaven should fasten in their minds the truth that they need to be born again, would be as much overtaken by surprise as was Nicodemus, and make almost as strange inquiries as he did? 11. That we do know that we have seen. The word that is here equivalent to what, that which. The idea of the verse is, I declare to you what I see and know to be true. 12. Earthly things. Such things are those which belong to this earth, and are therefore subject to every one's observation. Hence the term is used in reference to things that are plain and easy to be understood. The Saviour had been insisting on the necessity of a spiritual change in men in order that they might become his followers, and participate in the blessings of his administration. The truth that such a |