1Es war aber ein Mensch unter den Pharisäern mit Namen Nikodemus, ein Vorsteher der Juden. Joh. 7,50; 19,39. 2Dieser kam des Nachts zu ihm und sagte zu ihm: Rabbi, wir wissen, dass du als Lehrer von Gott gekommen bist; denn niemand kann diese Zeichen tun, die du tust, es sei denn Gott mit ihm. Mt. 22,16; Joh. 9,33; Apg. 10,38. 3Jesus antwortete und sprach zu ihm: Wahrlich, wahrlich, ich sage dir: Wenn jemand nicht von oben her1 geboren wird, kann er das Reich Gottes nicht sehen. Joh. 1,13; 1.Petr. 1,23; 1.Joh. 3,9. 1) das grW., das gemäss V. 31 u. 19,11 üs. ist: «von oben her», bed. auch: «von neuem». Deshalb konnte Nikodemus es missverstehen. 4Nikodemus sagt zu ihm: Wie kann ein Mensch geboren werden, wenn er alt ist? Kann er etwa zum zweitenmal in den Leib seiner Mutter eingehen und geboren werden? 2.Kor. 5,17. 5Jesus antwortete: Wahrlich, wahrlich, ich sage dir: Wenn jemand nicht aus Wasser und Geist geboren wird, kann er nicht in das Reich Gottes kommen. Hes. 36,25-27; Eph. 5,26; Tit. 3,5. 6Was aus dem Fleisch geboren ist, das ist Fleisch, und was aus dem Geist geboren ist, das ist Geist. Joh. 1,13; 1.Mo. 5,3; 6,3; Ps. 51,7. 7Wundre dich nicht, dass ich dir sagte: Ihr müsst von oben her1 geboren werden. 1) s. Anm. zu V. 3. 8Der Wind weht, wo er will, und du hörst seine Stimme, aber du weisst nicht, woher er kommt und wohin er fährt. So ist jeder, der aus dem Geist1 geboren ist. Pred. 11,5. 1) im Gr. bed. ein und dasselbe Wort zugleich «Wind» und «Geist». Dadurch wurde man schon bei «Wind» an «Geist» erinnert. 9Nikodemus antwortete und sagte zu ihm: Wie kann dies geschehen? Lk. 1,34.35. 10Jesus antwortete und sprach zu ihm: Du bist der Lehrer Israels und verstehst das nicht? 11Wahrlich, wahrlich, ich sage dir: Wir reden, was wir wissen, und bezeugen, was wir gesehen haben, und doch nehmt ihr unser Zeugnis nicht an. V. 32. 12Wenn ich von den irdischen Dingen zu euch geredet habe, und ihr glaubt nicht, wie werdet ihr glauben, wenn ich von den himmlischen Dingen zu euch rede? 13Und niemand ist in den Himmel hinaufgestiegen ausser dem, der aus dem Himmel herabgestiegen ist, der Sohn des Menschen, der im Himmel ist.1 Eph. 4,9. 1) mehrere alte Textzeugen lassen die Worte weg: «der im Himmel ist». 14Und wie Mose in der Wüste die Schlange erhöhte, so muss der Sohn des Menschen erhöht werden, 4.Mo. 21,8.9; Joh. 12,32.33. 15damit jeder, der glaubt, in ihm ewiges Leben habe. Mk. 16,16; Röm. 1,16. 16Denn so sehr hat Gott die Welt geliebt, dass er seinen einzigen Sohn gab, damit jeder, der an ihn glaubt, nicht verlorengehe, sondern ewiges Leben habe. Röm. 8,32; 1.Joh. 4,9. 17Denn Gott hat seinen Sohn nicht in die Welt gesandt, damit er die Welt richte, sondern damit die Welt durch ihn gerettet werde. Joh. 12,47; Lk. 19,10. 18Wer an ihn glaubt, wird nicht gerichtet; wer nicht glaubt, ist schon gerichtet, weil er an den Namen des einzigen Sohnes Gottes nicht geglaubt hat. V. 36; Joh. 5,24; 2.Thes. 2,12. 19Darin aber besteht das Gericht, dass das Licht in die Welt gekommen ist, und die Menschen liebten die Finsternis mehr als das Licht; denn ihre Werke waren böse. Joh. 1,5.9-11; 12,48. 20Denn jeder, der Böses tut, hasst das Licht und kommt nicht zum Licht, damit seine Werke nicht aufgedeckt werden. Joh. 7,7; Eph. 5,13. 21Wer aber die Wahrheit tut, kommt zum Licht, damit seine Werke offenbar werden, dass sie in Gott getan sind. Mt. 5,16. 22DARNACH gingen Jesus und seine Jünger in das Land Judäa, und dort hielt er sich mit ihnen auf und taufte. Joh. 4,1.2. 23Aber auch Johannes taufte in Änon nahe bei Salim, weil dort viel Wasser war; und sie kamen dahin und liessen sich taufen. 24Johannes war nämlich noch nicht ins Gefängnis gesetzt worden. Mt. 14,3. 25Es erhob sich nun von seiten der Jünger des Johannes eine Verhandlung mit einem Juden über die Reinigung (durch die Taufe). 26Und sie kamen zu Johannes und sagten zu ihm: Rabbi, der, welcher jenseits des Jordan bei dir war, für den du Zeugnis abgelegt hast, siehe, der tauft, und jedermann geht zu ihm. Joh. 1,26-34; Mt. 3,11.13. 27Johannes antwortete und sprach: Ein Mensch kann nichts nehmen, es sei ihm denn vom Himmel gegeben. Joh. 6,65; 19,11; 1.Kor. 4,7; Hebr. 5,4. 28Ihr selbst bezeugt mir, dass ich gesagt habe: Nicht ich bin der Christus, sondern ich bin vor ihm her gesandt. Joh. 1,20.23.27; Lk. 3,15-17. 29Wer die Braut hat, ist der Bräutigam; der Freund des Bräutigams aber, der dasteht und ihn hört, freut sich sehr, dass er die Stimme des Bräutigams hört. Diese meine Freude nun hat sich erfüllt. Joh. 15,11; 17,13; Mt. 9,15. 30Jener muss wachsen, ich aber abnehmen. 31Wer von oben her kommt, der ist über allen; wer von der Erde her stammt, der stammt von der Erde her und redet von der Erde her; wer vom Himmel her kommt, der ist über allen. Joh. 8,23; 1.Kor. 15,47. 32Was er gesehen und gehört hat, das bezeugt er, und sein Zeugnis nimmt niemand an. V. 11; Joh. 1,11.12. 33Wer sein Zeugnis angenommen hat, der hat bestätigt, dass Gott wahrhaftig ist. 1.Joh. 5,10. 34Denn der, den Gott gesandt hat, redet die Worte Gottes; denn nicht nach (begrenztem) Mass gibt er den Geist. Joh. 1,33.34; Kol. 1,19. 35Der Vater liebt den Sohn und hat alles in seine Hand gegeben. Joh. 5,20; 10,17; 17,2; Mt. 11,27. 36Wer an den Sohn glaubt, hat ewiges Leben; wer aber dem Sohne nicht gehorcht, wird das Leben nicht sehen, sondern der Zorn Gottes bleibt über ihm. V. 15.18; 1. Joh. 5,12; Röm. 11,20.30-32; Hebr. 3,18.19.
Matthew Henry - Concise Commentary 1 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,
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, 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.
9 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,
John 3:11-
John 3:13, 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.
14 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,
Num 21:6-
Num 21:9. 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.
18 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?
22 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.