John 3:4

We observed before, that the term answered doth not always in the New Testament signify a reply to a question before propounded; but sometimes no more than a reply, or the beginning of another speech: whether it doth so here or no, some question. Some think Christ here gives a strict answer to a question which Nicodemus had propounded to him, about the way to enter into the kingdom of God; which question the evangelist sets not down, but leaves to the reader to gather from the answer. Others think that our Saviour knew what he would say, and answered the thoughts of his heart. Others, that he only began a discourse to him about what was highly necessary for him, that was a master in Israel, to understand and know. He begins his discourse with the import of which we considered, Joh 1:51. The word translated again, is ανωθεν, which often signifieth from above; so it signifieth, Joh 3:31 Jas 1:17 3:15-17. It also signifieth again: Gal 4:9, How turn ye again to the weak and beggarly elements? That it must be so translated here, and Joh 3:7, appeareth from Nicodemus’s answer in the next verse. But the expression of the second or new birth by this word, which also signifies from above, may possibly reach us, that the new birth must be wrought in the soul from above by the power of God, which is what was said before, Joh 1:12,13, the necessity of which our Saviour presseth from the impossibility otherwise of his seeing the by which some understand the kingdom of his glory (as the phrase is used, Luk 18:24,25); others understand it of the manifestation of Christ under the gospel state, or the vigour, power, and effect of the gospel, and the grace thereof. By seeing of it, is meant enjoying, and being made partakers of it, as the term is used, Psa 16:10 Joh 16:10 Rev 18:7. The Jews promised their whole nation a place in the kingdom of the Messiah, as they were born of Abraham, Mat 3:9; and the Pharisees promised themselves much from their observation of the law, &c. Christ lets them know neither of these would do, but unless they were wholly changed in their hearts and principles (for so much being born again signifieth; not some partial change as to some things, and in some parts) they could never have any true share, either in the kingdom of grace in this life, or in the kingdom of glory in that life which is to come. It is usual by the civil laws of countries, that none enters into the possession of an earthly kingdom but by the right of birth; and for the obtaining the kingdom of heaven, there must be a new birth, a heavenly renovation of the whole man, soul, body, and spirit, to give him a title, by the wise and unchangeable constitution of God in the gospel, and to qualify him for the enjoyment of it.

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 3 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.

(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.

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.…