Chapter 3:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Lightfoot
| Matthew Henry
| Matthew Henry Concise
| McGarvey Pendleton
| McGee
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 Luke Acts
John 3
Concise Complete
Christ's discourse with Nicodemus. (1-21) The baptism of
John of Christ John's testimony. (22-36)
Verses 1-21 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. 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 wrought 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 shall not think it strange
that so much stress is laid upon 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 wrought by the Spirit, and signified
by baptism, none shall 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 breathe
after Christ. Christ's stating of the doctrine and the necessity of
regeneration, it should seem, made it not clearer to Nicodemus. Thus the things
of the Spirit of God are foolishness to the natural man. Many think that cannot
be proved, which they cannot believe. Christ's discourse of gospel truths, ver.
11-13 , shows the
folly of those who make these things strange unto them; and it recommends us to
search them out. Jesus Christ is every way 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 the "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, Nu 21:6-9. In this observe the deadly and destructive nature of
sin. Ask awakened consciences, ask damned sinners, they will tell you, that how
charming soever 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
set forth 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 so far slight either their disease
by sin, or the method of cure by Christ, as not to receive Christ upon his own
terms, their ruin is upon their own heads. 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 shall 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 up ourselves to be ruled, and 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 shall he
not be dearest to us? How great is the misery of unbelievers! they are condemned
already; which speaks a certain condemnation; a present condemnation. The wrath
of God now fastens upon them; and their own hearts condemn them. There is also a
condemnation grounded on their former guilt; they are open to the law for all
their sins; because they are not by faith interested in the gospel pardon.
Unbelief is a sin against the remedy. It springs from the enmity of the heart of
man to God, from love of sin in some form. Read also the doom of those that
would not know Christ. Sinful works are works of darkness. The wicked world keep
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 sit down contentedly in condemning ignorance. On the other hand,
renewed hearts bid this light welcome. 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 is become the commanding principle of his actions. So 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 done away, when he sees the righteous ground
whereon 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 every thing else is but trifling. What does it signify
though we have food to eat in plenty, and variety of raiment to put on, if we
are not born again? if after a few mornings and evenings spent in unthinking
mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow?
What does it signify though 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?"
Verses 22-36 John
was fully satisfied with the place and work assigned him; but Jesus came on 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 was a sinful, mortal man, who could only speak about the more
plain subjects of religion. The words of Jesus were the words of God; he had the
Spirit, not by measure, as the prophets, but in all fulness. Everlasting life
could only be had by faith in Him, and might be thus obtained; whereas all
those, who believe not in the Son of God, cannot partake of salvation, but the
wrath of God for ever rests upon them.
Chapter 3:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Lightfoot
| Matthew Henry
| Matthew Henry Concise
| McGarvey Pendleton
| McGee
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 Luke Acts
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalm
Proverbs
Ecclesiastes
Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Matthew
Mark
Luke
John
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Revelation
