Teks -- John 3:3 (NET)

3:3 Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot cannot see the kingdom of God.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 3:3 - Except a man be born anew

Except a man be born anew ( ean mē tis gennēthēi anōthen ).

Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of gennaō . Anōthen . Originally "from above"(Mar 15:38), then "from heaven"(Joh 3:31), then "from the first"(Luk 1:3), and then "again"(palin anōthen , Gal 4:9). Which is the meaning here? The puzzle of Nicodemus shows (deuteron , Joh 3:4) that he took it as "again,"a second birth from the womb. The Vulgate translates it by renatus fuerit denuo . But the misapprehension of Nicodemus does not prove the meaning of Jesus. In the other passages in John (Joh 3:31; Joh 19:11, Joh 19:23) the meaning is "from above"(desuper ) and usually so in the Synoptics. It is a second birth, to be sure, regeneration, but a birth from above by the Spirit.

Robertson: Joh 3:3 - He cannot see the kingdom of God

He cannot see the kingdom of God ( ou dunatai idein tēn basileian tou theou ).

To participate in it as in Luk 9:27. For this use of idein (second aorist active infinitive of horaō ) see Joh 8:51; Rev 18:7.

Vincent: Joh 3:3 - Answered and said

Answered and said

See on Joh 2:18.

Vincent: Joh 3:3 - Verily, verily

Verily, verily

See on Joh 1:51.

Vincent: Joh 3:3 - Be born again

Be born again ( γεννηθῇ ἄνωθεν )

See on Luk 1:3. Literally, from the top (Mat 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above , and others, again or anew . The word is used in the following senses in the New Testament, where it occurs thirteen times:

1. From the top: Mat 27:51; Mar 15:38; Joh 19:23.

2. From above: Joh 3:31; Joh 19:11; Jam 1:17; Jam 3:15, Jam 3:17.

3. From the beginning: Luk 1:3; Act 26:5.

4. Again: Gal 4:9, but accompanied by πάλιν , again .

In favor of the rendering from above , it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (Joh 1:13; 1Jo 3:9; 1Jo 4:7; 1Jo 5:1, 1Jo 5:4, 1Jo 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again , it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above . If we translate anew or again , the logical order is preserved, the nature of the birth being described in Joh 3:5. 2. That Nicodemus clearly understood the word as meaning again , since, in Joh 3:4, he translated it into a second time . 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven.

Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn , is used as its equivalent. Again , however, does not give the exact force of the word, which is rather as Rev., anew , or afresh . Render, therefore, as Rev., except a man be born anew . The phrase occurs only in John's Gospel.

Vincent: Joh 3:3 - See

See ( ἰδεῖν )

The things of God's kingdom are not apparent to the natural vision. A new power of sight is required, which attaches only to the new man. Compare 1Co 2:14.

Vincent: Joh 3:3 - Kingdom of God

Kingdom of God

See on Luk 6:20.

Wesley: Joh 3:3 - Jesus answered

That knowledge will not avail thee unless thou be born again - Otherwise thou canst not see, that is, experience and enjoy, either the inward or the glorious kingdom of God. In this solemn discourse our Lord shows, that no external profession, no ceremonial ordinances or privileges of birth, could entitle any to the blessings of the Messiah's kingdom: that an entire change of heart as well as of life was necessary for that purpose: that this could only be wrought in man by the almighty power of God: that every man born into the world was by nature in a state of sin, condemnation, and misery: that the free mercy of God had given his Son to deliver them from it, and to raise them to a blessed immortality: that all mankind, Gentiles as well as Jews, might share in these benefits, procured by his being lifted up on the cross, and to be received by faith in him: but that if they rejected him, their eternal, aggravated condemnation, would be the certain consequence.

Wesley: Joh 3:3 - Except a man be born again

If our Lord by being born again means only reformation of life, instead of making any new discovery, he has only thrown a great deal of obscurity on what was before plain and obvious.

JFB: Joh 3:3 - 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 (Joh 2:25) --such methods speed better than more honeyed words and gradual approaches.

JFB: Joh 3:3 - a man

Not a Jew merely; the necessity is a universal one.

JFB: Joh 3:3 - 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.

JFB: Joh 3:3 - cannot see

Can have no part in (just as one is said to "see life," "see death," &c.).

JFB: Joh 3:3 - the kingdom of God

Whether in its beginnings here (Luk 16:16), or its consummation hereafter (Mat 25:34; Eph 5:5).

Clarke: Joh 3:3 - Jesus answered

Jesus answered - Not in the language of compliment: - he saw the state of Nicodemus’ s soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord’ s reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah’ s kingdom; and in reference to this he immediately says, Except a man be born again, etc

The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath

Clarke: Joh 3:3 - Be born again

Be born again - Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is ανωθεν, from above - by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth - one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, ιδειν, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, etc., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again; but they made that new birth to consist in profession, confession, and external washing. See on Joh 3:10 (note)

The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it.

Calvin: Joh 3:3 - Verily, verily, I say to thee // Unless a man be born again // To

3.Verily, verily, I say to thee The word Verily (ἀμὴν) is twice repeated, and this is done for the purpose of arousing him to more earnest attention. For when he was about to speak of the most important and weighty of all subjects, he found it necessary to awaken the attention of Nicodemus, who might otherwise have passed by this whole discourse in a light or careless manner. ⁵⁷ Such, then, is the design of the double affirmation.

Though this discourse appears to be far-fetched and almost inappropriate, yet it was with the utmost propriety that Christ opened his discourse in this manner. For as it is useless to sow seed in a field which has not been prepared by the labors of the husbandman, so it is to no purpose to scatter the doctrine of the Gospel, if the mind has not been previously subdued and duly prepared for docility and obedience. Christ saw that the mind of Nicodemus was filled with many thorns, choked by many noxious herbs, so that there was scarcely any room for spiritual doctrine. This exhortation, therefore, resembled a ploughing to purify him, that nothing might prevent him from profiting by the doctrine. Let us, therefore, remember that this was spoken to one individual, in such a manner that the Son of God addresses all of us daily in the same language. For which of us will say that he is so free from sinful affections that he does not need such a purification? If, therefore, we wish to make good and useful progress in the school of Christ, let us learn to begin at this point.

Unless a man be born again That is, So long as thou art destitute of that which is of the highest importance in the kingdom of God, I care little about your calling me Master; for the first entrance into the kingdom of God is, to become a new man. But as this is a remarkable passage, it will be proper to survey every part of it minutely.

To SEE the kingdom of God is of the same meaning as to enter into the kingdom of God, as we shall immediately perceive from the context. But they are mistaken who suppose that the kingdom of God means Heaven; for it rather means the spiritual life, which is begun by faith in this world, and gradually increases every day according to the continued progress of faith. So the meaning is, that no man can be truly united to the Church, so as to be reckoned among the children of God, until he has been previously renewed. This expression shows briefly what is the beginning of Christianity, and at the same time teaches us, that we are born exiles and utterly alienated from the kingdom of God, and that there is a perpetual state of variance between God and us, until he makes us altogether different by our being born again; for the statement is general, and comprehends the whole human race. If Christ had said to one person, or to a few individuals, that they could not enter into heaven, unless they had been previously born again, we might have supposed that it was only certain characters that were pointed out, but he speaks of all without exception; for the language is unlimited, and is of the same import with such universal terms as these: Whosoever shall not be born again cannot enter into the kingdom of God

By the phrase born again is expressed not the correction of one part, but the renovation of the whole nature. Hence it follows, that there is nothing in us that is not sinful; for if reformation is necessary in the whole and in each part, corruption must have been spread throughout. On this point we shall soon have occasion to speak more largely. Erasmus, adopting the opinion of Cyril, has improperly translated the adverb ἄνωθεν, from above, and renders the clause thus: unless a man be born from above. The Greek word, I own, is ambiguous; but we know that Christ conversed with Nicodemus in the Hebrew language. There would then have been no room for the ambiguity which occasioned the mistake of Nicodemus and led him into childish scruples about a second birth of the flesh. He therefore understood Christ to have said nothing else than that a man must be born again, before he is admitted into the kingdom of God.

Defender: Joh 3:3 - born again

The vital doctrine of regeneration, or the new birth, has been applicable in all ages, for man by nature is a lost sinner and must be spiritually reborn through faith in God and His promises if he is to be saved. Note, for example, such Old Testament Scriptures as Isa 1:18; Psa 51:10; Eze 18:31. Nevertheless, this vital doctrine is crystallized, clarified and individualized more in the New Testament, especially in this chapter (see also 2Co 5:17; Gal 6:15; Col 3:10; Tit 3:5; 1Pe 1:23; and other New Testament verses on the new birth).

Defender: Joh 3:3 - kingdom of God

Nicodemus, because of the preaching of John the Baptist that "the kingdom of God is at hand" (Mar 1:15), had undoubtedly been studying the Biblical promises of the kingdom - perhaps such passages as Isa 9:6, Isa 9:7; Zec 14:9; Dan 7:13, Dan 7:14; and Psa 72:1, Psa 72:7-11; as well as others. But now he is surprised to hear Jesus say that one cannot even see that kingdom without being born again"

TSK: Joh 3:3 - Verily // Except // again // he cannot

Verily : Joh 1:51; Mat 5:18; 2Co 1:19, 2Co 1:20; Rev 3:14

Except : Joh 3:5, Joh 3:6, Joh 1:13; Gal 6:15; Eph 2:1; Tit 3:5; Jam 1:18; 1Pe 1:3, 1Pe 1:23-25; 1Jo 2:29, 1Jo 3:9, 1Jo 5:1, 1Jo 5:18

again : or, from above, Jam 1:17, Jam 3:17

he cannot : Joh 3:5, Joh 1:5, Joh 12:40; Deu 29:4; Jer 5:21; Mat 13:11-16, Mat 16:17; 2Co 4:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 3:3 - Verily, verily // kingdom of God

We observed before, that the term answered doth not always in the New Testament signify a reply to a question before propounded; but sometimes no more than a reply, or the beginning of another speech: whether it doth so here or no, some question. Some think Christ here gives a strict answer to a question which Nicodemus had propounded to him, about the way to enter into the kingdom of God; which question the evangelist sets not down, but leaves to the reader to gather from the answer. Others think that our Saviour knew what he would say, and answered the thoughts of his heart. Others, that he only began a discourse to him about what was highly necessary for him, that was a master in Israel, to understand and know. He begins his discourse with

Verily, verily the import of which we considered, Joh 1:51 . The word translated again, is anwyen , which often signifieth from above; so it signifieth, Joh 3:31 Jam 1:17 3:15-17 . It also signifieth again: Gal 4:9 , How turn ye again to the weak and beggarly elements? That it must be so translated here, and Joh 3:7 , appeareth from Nicodemus’ s answer in the next verse. But the expression of the second or new birth by this word, which also signifies from above, may possibly reach us, that the new birth must be wrought in the soul from above by the power of God, which is what was said before, Joh 1:12,13 , the necessity of which our Saviour presseth from the impossibility otherwise of his seeing the

kingdom of God by which some understand the kingdom of his glory (as the phrase is used, Luk 18:24,25 ); others understand it of the manifestation of Christ under the gospel state, or the vigour, power, and effect of the gospel, and the grace thereof. By seeing of it, is meant enjoying, and being made partakers of it, as the term is used, Psa 16:10 Joh 16:10 Rev 18:7 . The Jews promised their whole nation a place in the kingdom of the Messiah, as they were born of Abraham, Mat 3:9 ; and the Pharisees promised themselves much from their observation of the law, &c. Christ lets them know neither of these would do, but unless they were wholly changed in their hearts and principles (for so much being born again signifieth; not some partial change as to some things, and in some parts) they could never have any true share, either in the kingdom of grace in this life, or in the kingdom of glory in that life which is to come. It is usual by the civil laws of countries, that none enters into the possession of an earthly kingdom but by the right of birth; and for the obtaining the kingdom of heaven, there must be a new birth, a heavenly renovation of the whole man, soul, body, and spirit, to give him a title, by the wise and unchangeable constitution of God in the gospel, and to qualify him for the enjoyment of it.

Lightfoot: Joh 3:3 - Jesus answered, etc.// Except a man be born again

Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.   

[Jesus answered, etc.] you may ask how this answer suits with the question that Nicodemus put: it may appear very apposite upon this account: "You seem, O Nicodemus, to see some sign of the approaching kingdom of heaven in these miracles that are done by me. Verily, I say unto thee, No one can see the kingdom of God as he ought, if he be not born from above."   

[Except a man be born again.] By what word our Saviour expressed born again in the Jewish language, it is not easy determining. The subject of the question, well considered, may afford us some light in the solution of it.   

I. We must not suppose it a set discourse merely, and on purpose directed upon the subject of regeneration; though the doctrine of the new birth may be well enough asserted and explained from hence: but the question is about the aptitude and capacity of the man qualified to be a partaker of the kingdom of God; or of heaven; or of the times or benefits of the Messiah. For that the kingdom of God or of heaven are terms convertible in the evangelist, is obvious to every one that will take the pains to compare them: and that by the kingdom of God or of heaven is meant the kingdom and times of the Messiah; is so plain, that it needs no argument to prove it.   

When, therefore, there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews, and when some token and indication of these times might appear to Nicodemus in the miracles that Christ had wrought, our Saviour instructs him by what way and means he may be made apt and capable for seeing and entering into this kingdom, and enjoying the benefits and advantages of Messiah's days. For,   

II. The Jews thought that it was enough for them to have been of the seed of Abraham, or the stock of Israel, to make them fit subjects for the kingdom of heaven; and the happiness that should accrue to them from the days of the Messiah. Hence that passage, There is a part allotted to all Israel in the world to come; that is, in the participation of the Messiah. But whence comes it that universal Israel claim such a part? Merely because they are Israelites; i.e. merely because they come of the stock and lineage of Israel. Our Saviour sets himself against this error of theirs, and teacheth that it is not enough for them to be the children of Abraham, or the stock of Israel, to give them any title to or interest in the Messiah; but they must further be born from above; they must claim it by a heavenly; not an earthly birth. These words of his seem to fall in and bear the same kind of sense with those of John Baptist, "Think not to say within yourselves, We have Abraham to our Father."   

III. The Jews acknowledged, in order to proselytism, some kind of regeneration or new birth absolutely necessary: but then this was very slightly and easily attainable. If any one become a proselyte, he is like a child new born. But in what sense is he so?   

"The Gentile that is made a proselyte, and the servant that is made free, behold, he is like a child new born. And all those relations he had whiles either Gentile or servant, they now cease from being so. By the law it is lawful for a Gentile to marry his mother, or the sister of his mother, if they are proselyted to the Jewish religion. But the wise men have forbidden this, lest it should be said, We go downward from a greater degree of sanctity to a less; and that which was forbidden yesterday is allowable today." Compare this with 1Co 5:1.   

Christ teaches another kind of new birth; requisite for those that partake of the kingdom of the Messiah, beyond what they have either as Israelites or proselytes; viz., that they should be born from above; or by a celestial generation; which only makes them capable of the kingdom of heaven.

PBC: Joh 3:3 - be

SEE PBtop: FAITH & FAITH OF GOD

See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

" be"

Have you ever noticed the verb " be" in this statement made by the Lord Jesus in

Joh 3:3 Regeneration is a " heavenly thing," something supernatural, expressed in language that man can understand (i.e. the metaphor of birth) in order to communicate to man’s finite mind. So, God is the source of the new birth. **************************************************************************

Our Lord chose the earthly analogy of birth to illustrate being born from above. He told Nicodemus, " Verily, Verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Joh 3:3 I believe he chose the best example & wording for the analogy. I suspect that if conception better depicted the truth he was teaching then he would have chosen it. But even with the best earthly analogy possible, Nicodemus still didn’t get the lesson although he was a teacher in Israel. He asked, " ... can he enter the second time into his mother’s womb, and be born?" Nicodemus wanted to take the lesson backwards—back into the womb—possibly to the conception and gestation process. If " conception" ought to be included in the analogy of the New Birth, then Jesus erred by not encouraging Nicodemus’s speculation in that direction. However, Jesus did not go that route; he shut that door by saying, " If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things."

There are at least three other Greek words in the New Testament to indicate " conception." If he intended conception it seems more reasonable to me that he would have chosen one of those. Additionally, Jesus said in Joh 16:21; " A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world."

In the above passage, the Greek word that Jesus used, and which is translated as " delivered," is the same word he used in the Joh 3:1-36 passage which is translated " born." It therefore appears rather arbitrary to assert that Jesus intended " conception" in the Joh 3:1-36 passage.

Nicodemus thought, as did many of the Jews, that his natural lineage to Abraham was sufficient to guarantee his inheiritance in the kingdom of God. This is what I understand Jesus to be addressing. As I understand it, his point to Nicodemus is that his natural ancestry to Abraham did not insure his entrance into the Kingdom of God. The prerequisite for " seeing" or " entering" the Kingdom was being " born from above," -not from Abraham.  262

Our Lord was using the definition of the word " born" which means to be brought into existence, conception—not manifestation before men. The Apostle Peter said, " being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." Heb 11:11,18. Nicodemus mistook our Lord’s word to mean a mother giving birth. It was clear that Nicodemus did not understand.

The word " born" has at least two meanings. Maybe this statement will help—I was born, begotten of my father and given birth to by my mother. Consequently I could accurately say that I was born of my father and of my mother, but would be using two different meanings of the same word. Joh 8:41 Our Lord was telling Nicodemus the truth about earthly things.

Let me see if I can say it another way. A baby may participate in being born because it is nine months old when it is born of its mother; and has moved a lot inside of her; but it cannot participate in its own conception. I am just simply trying to be consistent with being born of the Spirit being a birth wherein an elect has no life until it is born of God, conceived of the Holy Ghost. I see involved in this principle the physical illustration of spiritual truth. We are born of God, born of Holy Spirit God, born of the Son of God; but given manifestation to through the means of the bride of Christ, His wife, who, by His grace conceives and feeds and makes manifest her Husband’s children.  263

Gill: Joh 3:3 - Jesus answered and said unto him // verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God

Jesus answered and said unto him,.... Not to any express question put by Nicodemus; unless it can be thought, that a question of this kind might be asked, what is the kingdom of God, so much spoken of in thy ministry? and what is requisite to the seeing and enjoying of it? though not recorded by the evangelist; but rather to the words of Nicodemus, concluding from his miracles, that he was the Messiah; and that the kingdom of God was now approaching, or the world to come, the Jews so much speak of; and in which all Israel, according to their notion, were to have a part ^o; and which notion, our Lord in the following words, seems to oppose:

verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God; Nicodemus, according to the general sense of the nation, thought that when the Messiah came, and his kingdom was set up, they should all share in it, without any more ado; they being the descendants of Abraham, and having him for their father: but Christ assures him, that he must be "born again"; in distinction from, and opposition to his first birth by nature; in which he was vile, polluted, carnal, and corrupt, being conceived in sin, and shapen in iniquity, and was a transgressor from the womb, and by nature a child of wrath; and in opposition to, his descent from Abraham, or being born of him, and of his seed; for this would be of no avail to him in this case, nor give him any right to the privileges and ordinances of the kingdom of God, or the Gospel dispensation; see Mat 3:9; as also to birth by proselytism; for the Jews have a frequent saying ^p, that

"one that is made a proselyte, כקטון שנולד דמי, "is like a child new born".''

Which they understand, not in a spiritual, but in a civil sense; such being free from all natural and civil relations, and from all obligations to parents, masters ^q, &c. And by this phrase our Lord signifies, that no man, either as a man, or as a son of Abraham, or as a proselyte to the Jewish religion, can have any true knowledge of, or right unto, the enjoyment of the kingdom of God, unless he is born again; or regenerated, and quickened by the Spirit of God; renewed in the spirit of his mind; has Christ formed in his heart; becomes a partaker of the divine nature; and in all respects a new creature; and an other in heart, in principle, in practice, and conversation; or unless he be "born from above", as the word is rendered in Joh 3:31; that is, by a supernatural power, having the heavenly image stamped on him; and being called with an heavenly calling, even with the high calling of God in Christ Jesus: if this is not the case, a man can have no true knowledge of the kingdom of the Messiah, which is not a temporal and carnal one; it is not of this world, nor does it come with observation; nor can he have any right to the ordinances of it, which are of a spiritual nature; and much less can he be thought to have any true notions, or to be possessed of the kingdom of grace, which lies in righteousness, peace, and joy in the Holy Ghost; or to have either a meetness for, or a right unto the kingdom of glory: though by the following words it seems, that the word is rightly rendered "again", or a second time, as it is by Nounus.