Joh 3:3, Jam 1:17, 3:15, 17 | Barnes | STEP | Verse 3. Verily, verily . An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life. Except a man . This is a universal form of expression designed to include all mankind. Of each and every man it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that he must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God--that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the new birth or regeneration. Be born again . The word translated here again means also from above , and is so rendered in the margin. It is evident, however, that Nicodemus understood it not as referring to a birth from above, for if he had he would not have asked the question in . It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning again, or the second time . Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, ; . All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the new birth , or regeneration. It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See . The change in the New Testament is elsewhere called the new creation ( ), and life from the dead , or a resurrection, . He cannot see . To see , here, is put evidently for enjoying ---or he cannot be fitted for it and partake of it. The kingdom of God . Either in this world or in that which is to come--that is, heaven. . The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the new birth . And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed. (d) "Except" (1) "born again" or, "from above"

John 3:3

Verse 3. Verily, verily. An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life.

Except a man. This is a universal form of expression designed to include all mankind. Of each and every man it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that he must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God--that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the new birth or regeneration.

Be born again. The word translated here again means also from above, and is so rendered in the margin. It is evident, however, that Nicodemus understood it not as referring to a birth from above, for if he had he would not have asked the question in Jn 3:4. It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning again, or the second time. Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, Gen 8:21, Ps 14:2,3; Ps 51:5, Rom 1:29-32, 3:10-20, 8:7. All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the new birth, or regeneration. It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See De 10:16, Jer 4:4, 31:4,33, Eze 11:19, 36:25 Ps 51:12. The change in the New Testament is elsewhere called the new creation (2Cor 5:17, Gal 6:15), and life from the dead, or a resurrection, Eph 2:1, Jn 5:21,24.

He cannot see. To see, here, is put evidently for enjoying ---or he cannot be fitted for it and partake of it.

The kingdom of God. Either in this world or in that which is to come--that is, heaven. Mt 3:2. The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the new birth. And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed.

(d) "Except" Jn 1:13, Gal 6:15, Eph 2:1, Tit 3:5, Jas 1:18, 1Pet 1:23 1Jn 2:29, 3:9

(1) "born again" or, "from above"

James 1:17

Verse 17. Every good gift and every perfect gift. The difference between good and perfect here, it is not easy to mark accurately. It may be that the former means that which is benevolent in its character and tendency; the latter that which is entire, where there is nothing even apparently wanting to complete it; where it can be regarded as good as a whole and in all its parts. The general sense is, that God is the author of all good. Everything that is good on the earth we are to trace to him; evil has another origin. Compare Mt 13:28. Is from above. From God, who is often represented as dwelling above--in heaven.

And cometh down from the Father of lights. From God, the source and fountain of all light. Light, in the Scriptures, is the emblem of knowledge, purity, happiness; and God is often represented as light. Compare 1Jn 1:5; 1Timm 6:16. There is, doubtless, an allusion here to the heavenly bodies, among which the sun is the most brilliant. It appears to us to be the great original fountain of light, diffusing its radiance over all worlds. No cloud, no darkness seems to come from the sun, but it pours its rich effulgence on the farthest part of the universe. So it is with God. There is no darkness in him, (1Jn 1:5;) and all the moral light and purity which there is in the universe is to be traced to him. The word Father here is used in a sense which is common in Hebrew, (Mt 1:1,) as denoting that which is the source of anything, or that from which anything proceeds. Isa 9:6.

With whom is no variableness, neither shadow of turning. The design here is clearly to contrast God with the sun in a certain respect. As the source of light, there is a strong resemblance. But in the sun there are certain changes. It does not shine on all parts of the earth at the same time, nor in the same manner all the year. It rises and sets; it crosses the line, and seems to go far to the south, and sends its rays obliquely on the earth; then it ascends to the north, recrosses the line, and sends its rays obliquely on southern regions. By its revolutions it produces the changes of the seasons, and makes a constant variety on the earth in the productions of different climes. In this respect God is not indeed like the sun. With him there is no variableness, not even the appearance of turning. He is always the same, at all seasons of the year, and in all ages; there is no change in his character, his mode of being, his purposes and plans. What he was millions of ages before the worlds were made, he is now; what he is now, he will be countless millions of ages hence. We may be sure that whatever changes there may be in human affairs; whatever reverses we may undergo; whatever oceans we may cross, or whatever mountains we may climb, or in whatever worlds we may hereafter take up our abode, God is the same. The word which is here rendered variableness (παραλλαγη) occurs nowhere else in the New Testament. It means change, alteration, vicissitude, and would properly be applied to the changes observed in astronomy. See the examples quoted in Wetstein. The phrase rendered shadow of turning would properly refer to the different shade or shadow cast by the sun from an object, in its various revolutions, in rising and setting, and in its changes at the different seasons of the year. God, on the other hand, is as if the sun stood in the meridian at noon-day, and never cast any shadow.

(a) "every good gift" Jn 3:27 (b) "with whom is no variableness" 1Sam 15:29; Mal 3:6 (+) "gift" or, "benefit"

James 3:15

Verse 15. This wisdom descendeth not from above. 1Cor 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with overheated zeal. In the contentions which are in the world, in church and state, in neighbourhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation--"making the worse appear the better reason;" but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.

But is earthly. Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.

Sensual. Marg., natural. The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.

Devilish. Demoniacal, (δαιμονιωδης) Such as the demons exhibit. Jas 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and "it leads to contentions, strifes, divisions, and "every evil work."

(a) "This wisdom descendeth not from above" 1Cor 3:3 (+) "sensual" or, "natural"

James 3:17

Verse 17. But the wisdom that is from above. 1Cor 2:6. The wisdom which has a heavenly origin, or which is from God. The man who is characterized by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.

Is first pure. That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used (αγνος) is that which would be applied to one who is innocent, or free from crime or blame. Compare Php 4:8; 1Timm 5:22; 1Jn 3:3, where the word is rendered, as here, pure; 2Cor 7:11, where it is rendered clear, [in this matter;] 2Cor 11:2; Tit 2:5; 1Pet 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace--as if it meant that in doctrine a church should be "first pure, then peaceable;" but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life. The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the Scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.

Then peaceable. The effect of true religion --the wisdom which is from above--will be to dispose a man to live in peace with all others. Rom 14:19; Heb 12:14.

Gentle. Mild, inoffensive, clement. The word here used (επιεικης) is rendered moderation in Php 4:6; patient in 1Timm 3:3; and gentle in Tit 3:2; Jas 3:17; 1Pet 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness--gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. 2Cor 10:1. It is from this word that we have derived the word gentleman; and the effect of true religion is to make every one, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is that he is a Christian gentleman.

And easy to be entreated. The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the ease of the apostle Paul, in 1Cor 9:20-22. 1Cor 9:20-22.

Full of mercy. Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies." Mt 5:7.

And good fruits. The fruits of good living; just, benevolent, and kind actions. Php 1:11; 2Cor 9:10. Compare Jas 2:14-26.

Without partiality. Marg., "or wrangling." The word here used (αδιακριτος) occurs nowhere else in the New Testament. It means, properly, not to be distinguished. Here it may mean either of the following things:

(a) not open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;

(b) making no distinction, that is, in the treatment of others, or impartial towards them; or

(c) without strife, from διακρινω, to contend. The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jas 2:1-4.

And without hypocrisy. What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above," who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?

(a) "the wisdom that is from above" 1Cor 2:6-7 (b) "pure" Php 4:8 (c) "peaceable" Heb 12:14 (d) "gentle" Gal 5:22 (+) "partiality" or, "wrangling"