Matthew Henry Commentary John 3

Nicodemus was afraid, or ashamed to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus welcomed him, and by this taught us to encourage good beginnings, although weak. And though he came by night then, yet afterward he acknowledged 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 straight to them.

Our Savior spoke of the necessity and nature of regeneration or the new birth, and immediately 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 very wrongly, 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, for something that begins to exist at any time is not, and cannot be, the same as what existed previously. This new birth is from heaven (John 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, by which a life begins that will last forever. We cannot otherwise expect any benefit from Christ; it is necessary to our happiness here and hereafter. What Christ spoke, Nicodemus misunderstood, as if there had been no other way of regenerating and reshaping an immortal soul than by remaking the body.

But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not accomplished by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed.

We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we will not think it strange that so much stress is laid on this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism.

Not that all those, and those only, that are baptized, are saved; but without that new birth which is accomplished by the Spirit, and signified by baptism, none will be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth; for us, God directs it. The Spirit sends His influences where, and when, on whom, and in what measure and degree, He pleases.

Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to long for Christ. Christ's stating of the doctrine and the necessity of regeneration, it seems, did not make it clearer to Nicodemus. Thus, the things of the Spirit of God are foolishness to the natural man. Many think that if they cannot believe something, it cannot be proved.

Christ's discourse of gospel truths (John 3:11–13) shows the folly of those who find these things strange; and it recommends that we search them out. Jesus Christ is fully able to reveal the will of God to us, for He came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while He is the Son of Man, yet He is in heaven.

God is HE THAT IS, and heaven is the dwelling-place of His holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent (Numbers 21:6–9). In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that however charming the allurements of sin may be, at the last it bites like a serpent.

See the powerful remedy against this fatal malady. Christ is plainly presented to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any disregard to such an extent either their disease by sin, or the method of cure by Christ, as not to receive Christ upon His own terms, their ruin is their own responsibility. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified.

And until we have grace to do this, we will not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel—good news indeed. Here is God's love in giving His Son for the world.

God so loved the world—so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given Him to be our Prophet, Priest, and King, we must give ourselves up to be ruled, taught, and saved by Him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life.

God was in Christ reconciling the world to Himself, and so saving it. It could not be saved but through Him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers!

God sent One to save us, that was dearest to Himself; and will He not be dearest to us? How great is the misery of unbelievers! They are condemned already; which means a certain condemnation; a present condemnation. The wrath of God now rests on them, and their own hearts condemn them.

There is also a condemnation grounded on their former guilt; they are exposed to the law for all their sins because they are not by faith partakers of the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the human heart toward God, from love of sin in some form. Consider also the doom of those that would not know Christ. Sinful works are works of darkness.

The wicked world keeps as far from this light as they can, lest their deeds should be reproved. Christ is hated because sin is loved. If they had not hated saving knowledge, they would not remain contentedly in condemning ignorance. On the other hand, renewed hearts welcome this light. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest.

A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and has become the commanding principle of his actions. As long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are dispelled, when he sees the righteous ground on which this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in His strength, and for His sake; to Him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which everything else is but trivial.

What does it matter if we have food to eat in plenty, and variety of clothing to put on, if we are not born again? If after a few mornings and evenings spent in thoughtless mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it matter if we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, Depart from me, I know you not, ye workers of iniquity?

John was fully satisfied with the place and work assigned to him, but Jesus came for a more important work. He also knew that Jesus would increase in honour and influence, for of His government and peace there would be no end, while he himself would be less followed.

John knew that Jesus came from heaven as the Son of God, while he himself was a sinful, mortal man who could only speak about the plainer subjects of religion. The words of Jesus were the words of God; He had the Spirit, not by measure, as the prophets did, but in all fullness.

Everlasting life could only be received by faith in Him and could thus be obtained. However, all those who do not believe in the Son of God cannot partake of salvation, and the wrath of God rests upon them forever.