1 There wasG2258 a manG444 ofG1537 the PhariseesG5330, namedG3686 G846 NicodemusG3530, a rulerG758 of the JewsG2453: 2The sameG3778 cameG2064 toG4314 JesusG2424 by nightG3571, andG2532 saidG2036 to himG846, RabbiG4461, we knowG1492 thatG3754 thou artG2064 a teacherG1320 comeG2064 fromG575 GodG2316: forG1063 no manG3762 canG1410 doG4160 theseG5023 miraclesG4592 thatG3739 thouG4771 doestG4160, exceptG3362 GodG2316 beG5600 withG3326 himG846. 3JesusG2424 answeredG611 andG2532 saidG2036 to himG846, VerilyG281, verilyG281, I sayG3004 to theeG4671, ExceptG3362 a manG5100 be bornG1080 againG509, he cannotG1410 G3756 seeG1492 the kingdomG932 of GodG2316. 4NicodemusG3530 saithG3004 toG4314 himG846, HowG4459 canG1410 a manG444 be bornG1080 when he isG5607 oldG1088? canG3361 G1410 he enterG1525 the second timeG1208 intoG1519 hisG846 mother’sG3384 wombG2836, andG2532 be bornG1080? 5JesusG2424 answeredG611, VerilyG281, verilyG281, I sayG3004 to theeG4671, ExceptG3362 a manG5100 be bornG1080 ofG1537 waterG5204 andG2532 of the SpiritG4151, he cannotG3756 G1410 enterG1525 intoG1519 the kingdomG932 of GodG2316. 6That which is bornG1080 ofG1537 the fleshG4561 isG2076 fleshG4561; andG2532 that which is bornG1080 ofG1537 the SpiritG4151 isG2076 spiritG4151. 7MarvelG2296 notG3361 thatG3754 I saidG2036 to theeG4671, YeG5209 mustG1163 be bornG1080 againG509. 8The windG4151 blowethG4154 whereG3699 it willG2309, andG2532 thou hearestG191 the soundG5456 of itG846, butG235 canstG1492 notG3756 tellG1492 whereG4159 it cometh fromG2064, andG2532 whereG4226 it goethG5217: soG3779 isG2076 every oneG3956 that is bornG1080 ofG1537 the SpiritG4151. 9NicodemusG3530 answeredG611 andG2532 saidG2036 to himG846, HowG4459 canG1410 these thingsG5023 beG1096? 10JesusG2424 answeredG611 andG2532 saidG2036 to himG846, ArtG1488 thouG4771 a teacherG1320 of IsraelG2474, andG2532 knowestG1097 notG3756 these thingsG5023? 11VerilyG281, verilyG281, I sayG3004 to theeG4671, We speakG2980 whatG3754 G3739 we knowG1492, andG2532 testifyG3140 whatG3739 we have seenG3708; andG2532 ye receiveG2983 notG3756 ourG2257 witnessG3141. 12IfG1487 I have toldG2036 youG5213 earthly thingsG1919, andG2532 ye believeG4100 notG3756, howG4459 shall ye believeG4100, ifG1437 I tellG2036 youG5213 heavenly thingsG2032? 13AndG2532 no manG3762 hath ascendedG305 toG1519 heavenG3772, butG1508 he that came downG2597 fromG1537 heavenG3772, even the SonG5207 of manG444 whoG3588 isG5607 inG1722 heavenG3772. 14AndG2532 asG2531 MosesG3475 lifted upG5312 the serpentG3789 inG1722 the wildernessG2048, even soG3779 mustG1163 the SonG5207 of manG444 be lifted upG5312: 15ThatG3363 whoeverG3956 believethG4100 inG1519 himG846 shouldG622 notG3363 perishG622, butG235 haveG2192 eternalG166 lifeG2222. 16ForG1063 GodG2316 soG3779 lovedG25 the worldG2889, thatG5620 he gaveG1325 hisG846 only begottenG3439 SonG5207, thatG2443 whoeverG3956 believethG4100 inG1519 himG846 shouldG622 notG3361 perishG622, butG235 haveG2192 everlastingG166 lifeG2222. 17ForG1063 GodG2316 sentG649 notG3756 hisG846 SonG5207 intoG1519 the worldG2889 toG2443 condemnG2919 the worldG2889; butG235 thatG2443 the worldG2889 throughG1223 himG846 may be savedG4982. 18He that believethG4100 onG1519 himG846 isG2919 notG3756 condemnedG2919: butG1161 he that believethG4100 notG3361 is condemnedG2919 alreadyG2235, becauseG3754 he hathG4100 notG3361 believedG4100 inG1519 the nameG3686 of the only begottenG3439 SonG5207 of GodG2316. 19AndG1161 thisG3778 isG2076 the condemnationG2920, thatG3754 lightG5457 is comeG2064 intoG1519 the worldG2889, andG2532 menG444 have lovedG25 darknessG4655 ratherG3123 thanG2228 lightG5457, becauseG1063 theirG846 deedsG2041 wereG2258 evilG4190. 20ForG1063 every oneG3956 that doethG4238 evilG5337 hatethG3404 the lightG5457, neitherG2532 G3756 comethG2064 toG4314 the lightG5457, lestG3363 hisG846 deedsG2041 should be reprovedG1651. 21ButG1161 he that doethG4160 truthG225 comethG2064 toG4314 the lightG5457, thatG2443 hisG846 deedsG2041 may be made manifestG5319, thatG3754 they areG2076 wroughtG2038 inG1722 GodG2316. 22AfterG3326 these thingsG5023 cameG2064 JesusG2424 andG2532 hisG846 disciplesG3101 intoG1519 the landG1093 of JudaeaG2449; andG2532 thereG1563 he tarriedG1304 withG3326 themG846, andG2532 baptizedG907. 23AndG1161 JohnG2491 alsoG2532 wasG2258 baptizingG907 inG1722 AenonG137 nearG1451 to SalimG4530, becauseG3754 there wasG2258 muchG4183 waterG5204 thereG1563: andG2532 they cameG3854, andG2532 were baptizedG907. 24ForG1063 JohnG2491 wasG2258 not yetG3768 castG906 intoG1519 prisonG5438. 25ThenG3767 there aroseG1096 a questionG2214 betweenG3326 some ofG1537 John’sG2491 disciplesG3101 and the JewsG2453 aboutG4012 purifyingG2512. 26AndG2532 they cameG2064 toG4314 JohnG2491, andG2532 saidG2036 to himG846, RabbiG4461, heG3739 that wasG2258 withG3326 theeG4675 beyondG4008 JordanG2446, to whomG3739 thouG4771 barest witnessG3140, beholdG2396, the sameG3778 baptizethG907, andG2532 allG3956 men comeG2064 toG4314 himG846. 27JohnG2491 answeredG611 andG2532 saidG2036, A manG444 canG1410 G3756 receiveG2983 nothingG3762, exceptG3362 it beG5600 givenG1325 himG846 fromG1537 heavenG3772. 28YeG5210 yourselvesG846 bearG3140 meG3427 witnessG3140, thatG3754 I saidG2036, IG1473 amG1510 notG3756 the ChristG5547, butG235 thatG3754 I amG1510 sentG649 beforeG1715 himG1565. 29He that hathG2192 the brideG3565 isG2076 the bridegroomG3566: butG1161 the friendG5384 of the bridegroomG3566, whoG3588 standethG2476 andG2532 hearethG191 himG846, rejoicethG5463 greatlyG5479 becauseG1223 of the bridegroom’sG3566 voiceG5456: thisG3778 myG1699 joyG5479 thereforeG3767 is fulfilledG4137. 30HeG1565 mustG1163 increaseG837, butG1161 IG1691 must decreaseG1642. 31He that comethG2064 from aboveG509 isG2076 aboveG1883 allG3956: he that isG5607 ofG1537 the earthG1093 isG2076 earthlyG1537 G1093, andG2532 speakethG2980 ofG1537 the earthG1093: he that comethG2064 fromG1537 heavenG3772 isG2076 aboveG1883 allG3956. 32AndG2532 whatG3739 he hath seenG3708 andG2532 heardG191, thatG5124 he testifiethG3140; andG2532 no manG3762 receivethG2983 hisG846 testimonyG3141. 33He that hath receivedG2983 hisG846 testimonyG3141 hath set to his sealG4972 thatG3754 GodG2316 isG2076 trueG227. 34ForG1063 he whomG3739 GodG2316 hath sentG649 speakethG2980 the wordsG4487 of GodG2316: forG1063 to him GodG2316 givethG1325 notG3756 the SpiritG4151 byG1537 measureG3358. 35The FatherG3962 lovethG25 the SonG5207, andG2532 hath givenG1325 all thingsG3956 intoG1722 hisG846 handG5495. 36He that believethG4100 onG1519 the SonG5207 hathG2192 everlastingG166 lifeG2222: andG1161 he that believeth notG544 the SonG5207 shallG3700 notG3756 seeG3700 lifeG2222; butG235 the wrathG3709 of GodG2316 abidethG3306 onG1909 himG846.
Jamieson Fausset Brown Bible Commentary 1 NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.
2 came to Jesus by night--One of those superficial "believers" mentioned in
John 2:23-
John 2:24, yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see
John 19:38-
John 19:39;
John 12:42); he avows his conviction that He was
come from God--an expression never applied to a merely human messenger, and probably meaning more here--but only as "a teacher," and in His miracles he sees a proof merely that "God is with Him." Thus, while unable to repress his convictions, he is afraid of committing himself too far.
3 Except, &c.--This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger (
John 2:25) --such methods speed better than more honeyed words and gradual approaches.
a man--not a Jew merely; the necessity is a universal one.
be born again--or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.
cannot see--can have no part in (just as one is said to "see life," "see death," &c.).
the kingdom of God--whether in its beginnings here (
Luke 16:16), or its consummation hereafter (
Matt 25:34;
Eph 5:5).
4 How, &c.--The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible.
5 of water and of the Spirit--A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (
Ezek 36:25-
Ezek 36:27), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost (
Titus 3:5).
6 That which is born, &c.--A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [OLSHAUSEN].
flesh--Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (
Rom 8:1-
Rom 8:9). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before (
Job 14:4;
Ps 51:5).
is spirit--"partakes of and possesses His spiritual nature."
7 Marvel not, &c.--If a spiritual nature only can see and enter the kingdom of God; if all we bring into the world with us be the reverse of spiritual; and if this spirituality be solely of the Holy Ghost, no wonder a new birth is indispensable.
Ye must--"Ye, says Jesus, not we" [BENGEL]. After those universal propositions, about what "a man" must be, to "enter the kingdom of God" (
John 3:5) --this is remarkable, showing that our Lord meant to hold Himself forth as "separate from sinners."
8 The wind, &c.--Breath and spirit (one word both in Hebrew and Greek) are constantly brought together in Scripture as analogous (
Job 27:3;
Job 33:4;
Ezek 37:9-
Ezek 37:14).
canst not tell, &c.--The laws which govern the motion of the winds are even yet but partially discovered; but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth.
9 How, &c.--Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [LUTHARDT]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [STIER].
10 master--"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under whatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament.
11 We speak that we know, and . . . have seen--that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own (
John 1:18). The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know.", &c.
ye receive not, &c.--referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.
12 earthly things--such as regeneration, the gate of entrance to the kingdom of God on earth, and which Nicodemus should have understood better, as a truth even of that more earthly economy to which he belonged.
heavenly things--the things of the new and more heavenly evangelical economy, only to be fully understood after the effusion of the Spirit from heaven through the exalted Saviour.
13 no man hath ascended, &c.--There is something paradoxical in this language--"No one has gone up but He that came down, even He who is at once both up and down." Doubtless it was intended to startle and constrain His auditor to think that there must be mysterious elements in His Person. The old Socinians, to subvert the doctrine of the pre-existence of Christ, seized upon this passage as teaching that the man Jesus was secretly caught up to heaven to receive His instructions, and then "came down from heaven" to deliver them. But the sense manifestly is this: "The perfect knowledge of God is not obtained by any man's going up from earth to heaven to receive it--no man hath so ascended--but He whose proper habitation, in His essential and eternal nature, is heaven, hath, by taking human flesh, descended as the Son of man to disclose the Father, whom He knows by immediate gaze alike in the flesh as before He assumed it, being essentially and unchangeably 'in the bosom of the Father'" (
John 1:18).
14 And as Moses, &c.--Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in
John 3:12. The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting,"
John 8:28;
John 12:32-
John 12:33. Here it is still further veiled--though to us who know what it means, rendered vastly more instructive--by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp--lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten--serpents, probably, with skin spotted fiery red [KURTZ]--the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life--Man, too, "in the likeness of sinful flesh" (
Rom 8:3), differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him" (
John 12:32). In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation--"Look unto me and be ye saved, all the ends of the earth," &c. (
Isa 45:22). Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner--the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant--be it but real faith--brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one--speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare
2Kgs 5:12).
16 For God so loved, &c.--What proclamation of the Gospel has been so oft on the lips of missionaries and preachers in every age since it was first uttered? What has sent such thrilling sensations through millions of mankind? What has been honored to bring such multitudes to the feet of Christ? What to kindle in the cold and selfish breasts of mortals the fires of self-sacrificing love to mankind, as these words of transparent simplicity, yet overpowering majesty? The picture embraces several distinct compartments: "THE WORLD"--in its widest sense--ready "to perish"; the immense "LOVE OF GOD" to that perishing world, measurable only, and conceivable only, by the gift which it drew forth from Him; THE GIFT itself--"He so loved the world that He gave His only begotten Son," or, in the language of Paul, "spared not His own Son" (
Rom 8:32), or in that addressed to Abraham when ready to offer Isaac on the altar, "withheld not His Son, His only Son, whom He loved" (
Gen 22:16); the FRUIT of this stupendous gift--not only deliverance from impending "perdition," but the bestowal of everlasting life; the MODE in which all takes effect--by "believing" on the Son. How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on "the world" with healing in His wings! (
Mal 4:2).
17 not to condemn, &c.--A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission (
John 3:19), it is not the object of His mission, which is purely a saving one.
18 is not condemned--Having, immediately on his believing, "passed from death unto life" (
John 5:24).
condemned already--Rejecting the one way of deliverance from that "condemnation" which God gave His Son to remove, and so wilfully remaining condemned.
19 this is the condemnation, &c.--emphatically so, revealing the condemnation already existing, and sealing up under it those who will not be delivered from it.
light is come into the world--in the Person of Him to whom Nicodemus was listening.
loved darkness, &c.--This can only be known by the deliberate rejection of Christ, but that does fearfully reveal it.
20 reproved--by detection.
21 doeth truth--whose only object in life is to be and do what will bear the light. Therefore he loves and "comes to the light," that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile."
22 JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
land of Judea--the rural parts of that province, the foregoing conversation being held in the capital.
baptized--in the sense explained in
John 4:2.
23 Ćnon . . . Salim--on the west of Jordan. (Compare
John 3:26 with
John 1:28).
24 John not yet cast into prison--Hence it is plain that our Lord's ministry did not commence with the imprisonment of John, though, but for this, we should have drawn that inference from
Matt 4:12 and Mark's (
Mark 1:14) express statement.
25 between some of--rather, "on the part of."
and the Jews--rather (according to the best manuscripts), "and a Jew,"
about purifying--that is, baptizing, the symbolical meaning of washing with water being put (as in
John 2:6) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.
26 Rabbi, &c.--"Master, this man tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shalt soon have no disciples at all." The reply to this is one of the noblest and most affecting utterances that ever came from the lips of man.
27 A man, &c.--"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."
A man can receive, &c.--assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law (
Heb 5:4).
31 He that, &c.--Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"--descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.
32 what he hath seen and heard--(See on
John 3:11 and
John 1:18).
and no man receiveth, &c.--John's disciples had said, "All come to Him" (
John 3:26). The Baptist here virtually says, Would it were so, but alas! they are next to "none" [BENGEL]. They were far readier to receive himself, and obliged him to say, I am not the Christ, and he seems pained at this.
33 hath set to His seal, &c.--gives glory to God whose words Christ speaks, not as prophets and apostles by a partial communication of the Spirit to them.
34 for God giveth not the Spirit by measure--Here, again, the sharpest conceivable line of distinction is drawn between Christ and all human-inspired teachers: "They have the Spirit in a limited degree; but God giveth not [to Him] the Spirit by measure." It means the entire fulness of divine life and divine power. The present tense "giveth," very aptly points out the permanent communication of the Spirit by the Father to the Son, so that a constant flow and reflow of living power is to be understood (Compare
John 1:15) [OLSHAUSEN].
35 The Father loveth, &c.--See on
Matt 11:27, where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son."
36 hath everlasting life--already has it. (See on
John 3:18 and
John 5:24).
shall not see life--The contrast here is striking: The one has already a life that will endure for ever--the other not only has it not now, but shall never have it--never see it.
abideth on him--It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note.--How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be removed by Christ, but only in men against God!
