Joh 3:1-8 | PNT | STEP | Christ and Nicodemus SUMMARY OF JOHN 3: The Ruler Seeking Jesus by Night. The Necessity of a New Birth of Water and of the Spirit. The Son of Man to Be Lifted Up. The Love of God for Man. Condemnation for Unbelief. John at Aenon. John's Testimony. There was a man . . . named Nicodemus . Nicodemus is named only three times by John, and not elsewhere; (1) here; (2) in , where he protests against condemning Jesus unheard; and (3) in , where he aids Joseph of Arimathea in the burial of Jesus. Of the Pharisees, . . . a ruler of the Jews . He was a Pharisee, a member of the Sanhedrin (a ruler), and "a master of Israel" (a rabbi) ( ).

John 3:1-8

Christ and Nicodemus SUMMARY OF JOHN 3: The Ruler Seeking Jesus by Night. The Necessity of a New Birth of Water and of the Spirit. The Son of Man to Be Lifted Up. The Love of God for Man. Condemnation for Unbelief. John at Aenon. John's Testimony.

There was a man . . . named Nicodemus. Nicodemus is named only three times by John, and not elsewhere; (1) here; (2) in Joh 7:50, where he protests against condemning Jesus unheard; and (3) in Joh 19:39, where he aids Joseph of Arimathea in the burial of Jesus.

Of the Pharisees, . . . a ruler of the Jews. He was a Pharisee, a member of the Sanhedrin (a ruler), and "a master of Israel" (a rabbi) (Joh 3:10). The same came to Jesus by night. He probably chose the night in order to escape observation. He did not dare encounter the hostility of the priests, filled with rage over the cleansing of the temple, and yet he wished to know more of one whom he believed to be sent from God.

Rabbi, we know that thou art a teacher come from God. Nicodemus confesses, not only his belief, but that of his fellow Pharisees and rulers. The miracles of Jesus convinced them, even if they would not admit it, that he was a teacher sent from God. He came for information, and Jesus recognized it in what follows. Verily, verily, I say unto thee. This form of expression was often upon the lips of Jesus to give emphasis to an unusually solemn and weighty declaration. It occurs twenty-five times in John.

See PNT Mt 5:18.

Except a man be born again, etc. The Greek term "anothen", translated "again", is rendered "anew" in the Revised Version, which is better. It is the great doctrine, so fundamental in the Gospel, of Regeneration, a new birth, being made a new creature, the same doctrine spoken of in Joh 1:12,13. Nicodemus, like all Jews, supposed that all who were born as children of Abraham would, as Abraham's seed, be citizens of the kingdom, but Jesus shows him that no one can be a new creature in Christ Jesus unless he is born anew. We are born naturally into the kingdom of nature, to live the natural life; if we enter the kingdom of heaven, the kingdom of grace, it must be by a new birth. The doctrine that a man can bury his old sinful life, and begin a new one with the freshness of youthful hope, is foreshadowed in the Old Testament (Isa 1:18 Jer 31:33 Eze 11:19 36:26), and taught in the New Testament (Ro 6:8 8:3 12:2 2Co 5:17 Ga 6:15,16). How can a man be born again when he is old? The question of Nicodemus indicates his surprise, skepticism and misapprehension of what Jesus meant. Except a man be born of water and [of] the Spirit, etc. Jesus does not reply directly to the question of Nicodemus, but proceeds to give more explicit statement concerning the new birth. One must be born of water and of the Spirit. Whatever this may mean, it will be admitted by all (1) that no one is a member of the kingdom of God until he is born again; (2) that the Savior declares the impossibility of one entering who is not born of water and of the Spirit. All agree that the birth of the Spirit refers to the inward, or spiritual change that takes place, and all candid authorities agree that "born of water" refers to baptism. So Alford, Wesley, Abbot, Whitby, Olshausen, Tholuck, Prof. Wm. Milligan, the Episcopal Prayer Book, the Westminister Confession, the M. E. Discipline, and M. E. Doctrinal Tracts, and also the writers of the early Church all declare. Alford says: ``All attempts to get rid of this have sprung from doctrinal prejudices.'' Abbott says: ``We are to understand Christ as he expected his auditor to understand him. John the Baptist baptized both Jew and Gentile as a sign of purification by repentance from past sins. Nicodemus would then have certainly understood by the expression, "born of water", a reference to this rite of baptism.'' Ye must be born again. The necessity is implied in the word "kingdom" in Joh 3:5. No one born a citizen of England can become a citizen of the United States without complying with our naturalization laws. The kingdom of God has its naturalization laws, and there is no other way of entrance than to be born of water and of the Spirit. We may not understand all the mysteries of the new birth, any more than we do those of the natural birth, but we can understand what has to be done and what is necessary. Two things are needful: the spirit must be renewed; we must be baptized. The wind bloweth where it listeth, etc. Most commentators have held that this means: "As the wind moves mysteriously, so does the Spirit, and it breathes upon whom it will, effecting the inward change called the birth of the Spirit arbitrarily". This view I believe due to a wrong translation, sanctioned, not by Greek, but by current theology. Let it be noted that: (1) Exactly the same Greek term "pneuma" is rendered "wind" and "Spirit" in this verse. It is a violation of all law that the same word should experience so radical a change of meaning in the same sentence. (2) That the word "pneuma" is not translated "wind" elsewhere, although it occurs scores of times in the New Testament, but is always rendered "Spirit". (3) Another word in the Greek, "anemos", is usually used to represent "wind". (4) The erroneous idea creates a confusion of figures. It makes Christ to say: "The wind bloweth where it listeth; so is (not the Spirit, but) every one born of the Spirit". It affirms of him who is born just what is affirmed of the wind, a thing the Savior never did. These facts are sufficient to show that the rendering "wind" is wrong. All we have to do is to translate "pneuma" here, as is done in the latter part of the verse and elsewhere in the New Testament. The verse then reads: "The Spirit ("pneuma") breathes where it pleases and thou hearest the voice thereof, but canst not tell whence it comes nor whither it goes. So (by hearing its voice) is every one born of the Spirit" ("pneuma"). The meaning is: The Spirit breathes where it wills and you recognize its manifestation by its voice; by the words spoken by men of God as the Holy Spirit gives them utterance. You cannot tell whence the Spirit comes to whither it goes, but you can hear its voice when it does come. "So", by hearing the voice of the Spirit is every one born of the Spirit. He who receives by faith the communications of the Spirit is born of the Spirit. The birth of the Spirit is not the same thing as the gift of the Spirit. To those who are born of the Spirit is given. "'Because' ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father" (Ga 4:6). Hence, in harmony with the above view, Peter says, "Being born again, not by corruptible seed, but incorruptible, through the word of God, which liveth and abideth forever" (1Pe 1:23).