Albert Barnes Commentary John 3

A man of the Pharisees. A Pharisee.

Nicodemus, a ruler of the Jews. He was one of the Sanhedrin, the great council of the nation.

He is mentioned twice after this as being friendly to our Savior: in the first instance, advocating his cause and defending him against the unjust suspicion of the Jews (John 7:50), and in the second, as one who came to aid in embalming his body (John 19:39).

It should be remembered that the design of John in writing this Gospel was to show that Jesus was the Messiah.

To do this, he here presents the testimony of one of the rulers of the Jews, who early became convinced of this and retained this belief until the death of Jesus.

The same came to Jesus. The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be further instructed in private respecting his doctrine.

It was not usual for a man of rank, power, and riches to come to inquire of Jesus in this manner; yet we may learn that the most favorable opportunity for teaching such men the nature of personal religion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and tenderly in private.

In the midst of their companions, or engaged in business, they may refuse to listen or may quibble. When alone, they will hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul says (Galatians 2:2), privately to them which are of reputations; demonstrating his consummate prudence and his profound knowledge of human nature.

By night. It is not mentioned why he came by night. It might have been that, being a member of the Sanhedrin, he was engaged all day; or it may have been because the Lord Jesus was occupied all day in teaching publicly and in working miracles, and that there was no opportunity for conversing with him as freely as he desired. Or it may have been that he was afraid of the ridicule and contempt of those in power, and fearful that it might involve him in danger if publicly known. Or it may have been that he was afraid that if it were publicly known that he was disposed to favor the Lord Jesus, it might provoke more opposition against him and endanger his life.

As no bad motive is imputed to him, it is most in accordance with Christian charity to suppose that his motives were such as God would approve, especially as the Savior did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives (1 Corinthians 13:4–7). We may learn here:

1. That our Savior, though engaged during the day, did not refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life.

2. That it is proper for men, even those of elevated rank, to inquire about the subject of religion. Nothing is so important as religion, and no temper of mind is more lovely than a disposition to ask the way to heaven.

   At all times men should seek the way of salvation, and especially in times of great religious excitement they should make inquiry.

   At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He worked miracles and preached, and many were converted. There was what would now be called a revival of religion, having all the features of a work of grace.

   At such a season it was proper, as it is now, that not only the poor, but the rich and great, should inquire the path to life.

Rabbi. This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title doctor of divinity is now conferred (See the comments on John 1:38).

Our Savior forbade his disciples to wear that title (See the comments on John 1:38), though it was proper for him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God.

We know. I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees who entertained the same opinion about Jesus that he did, and he came to be more fully confirmed in the belief.

Come from God. Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Jesus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a belief that he came from God, and was therefore qualified and authorized to teach us the way of life.

These miracles. The miracles which he performed in the temple and at Jerusalem (John 2:23).

Except God be with him. Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would not perform a miracle in support of a falsehood or to endorse a false teacher. If God gives a man power to work a miracle, it is proof that he approves the teaching of that man, and the miracle is the proof or the credential that he came from God.

God be with him (Acts 10:38).

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 also means from above, and is so rendered in the margin. It is evident, however, that Nicodemus did not understand it as referring to a birth from above, for if he had, he would not have asked the question in John 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 (Genesis 8:21; Psalms 14:2–3; Psalms 51:5; Romans 1:29–32; Romans 3:10–20; Romans 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 (Jeremiah 4:4; Jeremiah 31:4, 33; Ezekiel 11:19; Ezekiel 36:25).

Psalms 51:12. The change in the New Testament is elsewhere called the new creation (2 Corinthians 5:17; Galatians 6:15), and life from the dead, or a resurrection (Ephesians 2:1; John 5:21, 24).

He cannot see. To see, here, is evidently used to mean enjoying—or he cannot be fitted for it and partake of it.

The kingdom of God. This means either in this world or in the world to come—that is, heaven. (See notes on Matthew 3:2).

The meaning is that the kingdom which Jesus was about to set up was so pure and holy that it is indispensable for every man to experience this change, or he cannot partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be, therefore, no possibility 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. If he has not, he should 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.

1 John 2:29; 1 John 3:9.

How can a man? etc. It may seem remarkable that Nicodemus understood the Savior literally, when the expression to be born again was in common use among the Jews. For them, it denoted a change from Gentilism to Judaism, achieved by becoming a proselyte through baptism. The term, in their usage, signified a transition from the state of a heathen to that of a Jew.

However, they never applied this term to a Jew, because they supposed that by birth every Jew was entitled to all the privileges of the people of God. Therefore, when our Savior used it in reference to a Jew, and affirmed its necessity for every man, Nicodemus perceived an absurdity in the doctrine, or something that surpassed his comprehension. He consequently asked whether it was possible that Jesus could teach so absurd a doctrine, since he could conceive no other meaning applicable to a Jew than that an old man should enter a second time into his mother's womb and be born. From this, we may learn the following:

1. That prejudice leads people to misunderstand the plainest doctrines of religion.
2. That things which are at first incomprehensible or apparently absurd may become clear when explained. The doctrine of regeneration, so difficult for Nicodemus, is plain to a child that is born of the Spirit.
3. Those in high rank and the learned are often most ignorant about the plainest matters of religion. It is often astonishing that they show so little familiarity with the simplest subjects concerning the soul, and so much absurdity in their views.
4. A doctrine is not to be rejected because the rich and the great do not believe or understand it. The doctrine of regeneration was not false because Nicodemus did not comprehend it.

Be born of water. By water, here, is evidently signified baptism. Thus the word is used in Ephesians 5:26 and Titus 3:5. Baptism was practiced by the Jews in receiving a Gentile as a proselyte. It was practiced by John among the Jews, and Jesus here says that it is an ordinance of His religion, and the sign and seal of the renewing influences of His Spirit. So He said (Mark 16:16), He that believeth and is baptized shall be saved. It is clear from these places, and from the example of the apostles (Acts 2:38, 41; 8:12-13, 36-38; 9:18; 10:47-48; 16:15, 33; 18:8; 22:16; Galatians 3:27) that they considered this ordinance as binding on all who professed to love the Lord Jesus.

And though it cannot be said that no one who is not baptized can be saved, yet Jesus meant, undoubtedly, to be understood as affirming that this was to be the regular and uniform way of entering into His church; that it was the appropriate mode of making a profession of religion; and that one who neglected this, when the duty was made known, neglected a plain command of God.

It is clear, also, that any other command of God might as well be neglected or violated as this one, and that it is the duty of everyone not only to love the Savior, but to make an acknowledgment of that love by being baptized and by devoting oneself thus to His service.

But, lest Nicodemus should suppose that this was all that was meant, He added that it was necessary that he should be born of the Spirit also. This was predicted of the Savior, that He should baptize with the Holy Ghost and with fire (Matthew 3:11). By this is clearly intended that the heart must be changed by the agency of the Holy Spirit; that the love of sin must be abandoned; that one must repent of crime and turn to God; that one must renounce all one's evil propensities and give oneself to a life of prayer and holiness, of meekness, purity, and benevolence. This great change is in Scripture ascribed uniformly to the Holy Spirit (Titus 3:5; 1 Thessalonians 1:6; Romans 5:5; 1 Peter 1:22).

Cannot enter into. This is the way, the appropriate way, of entering into the kingdom of the Messiah here and hereafter. One cannot enter into the true church here, or into heaven in the world to come, except in connection with a change of heart and by the proper expression of that change in the ordinances appointed by the Savior.