“Erat autem homo ex pharisæis, Nicodemus nomine, princeps Judæorum.”
“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:”
“Now there was a man of the Pharisees named Nicodemus, a leader of the Jews.”
“Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.”
“Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews:”
A man of great estimation, and a ruler amongst the Jews. There are none sometimes more unlearned, than the learned: but as well the learned as the unlearned must desire wisdom of Christ only.
In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him, ver 1-21. II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (ver 22-36), in which he fairly and faithfully resigns all his honour and interest to him.
Joh 3:1-13 Christ, in a conference with Nicodemus, teacheth him the necessity of regeneration, Joh 3:14,15 the efficacy of faith in his death. Joh 3:16,17 God’s great love to mankind in sending his Son for their salvation, Joh 3:18-21 and the condemnation for unbelief. Joh 3:22 Jesus baptizeth in Judea, Joh 3:23,24 as doth John in Aenon. Joh 3:25-36 John’s doctrine concerning Christ.
Verses 1-8 Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13 , and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body.…