John 3:2
Verse
Context
Sermons
Norman Grubb
Ralph Sutera
Svend Christensen
Mike Bickle
John G. Lake
George FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite. Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in Joh 1:38, St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach. We know that thou art a teacher come from God - We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God. No man can do these miracles - It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him.
Jamieson-Fausset-Brown Bible Commentary
came to Jesus by night--One of those superficial "believers" mentioned in Joh 2:23-24, yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see Joh 19:38-39; Joh 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.
John Gill Bible Commentary
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, , "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. (o) Misn. Sanhedrin, c. 11. sect. 1. (p) T. Bab. Yebamot, fol. 22. 1. 48. 2. 62. 1. & 97. 2. (q) Vid. Maimon. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2.
Tyndale Open Study Notes
3:2 After dark: Nicodemus might have feared public association with Jesus. Night also symbolizes the realm of evil, untruth, and unbelief (9:4; 11:10; 13:30).
John 3:2
Jesus and Nicodemus
1Now there was a man of the Pharisees named Nicodemus, a leader of the Jews.2He came to Jesus at night and said, “Rabbi, we know that You are a teacher who has come from God. For no one could perform the signs You are doing if God were not with him.”
- Scripture
- Sermons
- Commentary
The Meaning of Life - 1. God Only
By Norman Grubb6.6K53:51Meaning Of LifeMAT 6:33JHN 3:2EPH 1:18EPH 3:19TIT 1:2HEB 6:18In this sermon, the speaker discusses the importance of understanding the foundation of the universe, which is built on love. He emphasizes that God is a God of love and that the entire universe is designed to be in harmony and balance. The speaker also highlights the self-giving nature of the universe, as seen in nature and the world around us. He explains that as individuals, we have the ability to choose and that our choices determine our identity as children of God.
The Sutera Life Story
By Ralph Sutera1.4K1:15:53TestimonyJHN 3:2In this sermon, the preacher emphasizes the importance of knowing Christ in one's heart and life, rather than just having head knowledge or engaging in religious practices. He challenges the audience to not substitute religion, goodness, or churchianity for a genuine relationship with God. The preacher also shares a personal story about two eight-year-old boys who were prone to fighting but were miraculously transformed after accepting Christ. He highlights the significance of surrendering one's life to God and experiencing forgiveness of sins. The sermon concludes with an invitation for those who have not yet received Christ to do so and for backslidden Christians to seek a deeper level of spiritual life.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
The Holy Spirit 05 Annointing of the Spirit
By Svend Christensen74136:24NUM 18:11EZK 16:6EZK 16:9MAT 6:33JHN 2:20JHN 3:2In this sermon, the speaker emphasizes the importance of time and how quickly it passes. They discuss the need to use time wisely and redeem every opportunity for the Lord. The sermon also touches on the topic of the Holy Spirit and the new birth, highlighting the transformation that occurs when a person becomes a believer and partakes in the divine nature. The speaker references Ezekiel chapter 16 to illustrate how God anoints and clothes believers with righteousness, even when they were once lost sinners. The sermon concludes with a call to love and surrender to the Lord Jesus, allowing the Spirit of God to minister Christ to our hearts.
05 the Beauty of the Bride (Song 1:15; 4:7)
By Mike Bickle2453:08The Beauty of GodIdentity in ChristPSA 149:4SNG 1:15SNG 4:7ISA 61:3MAL 3:17MAT 10:42JHN 3:2EPH 1:4PHP 3:211PE 3:4Mike Bickle emphasizes the profound beauty of the bride, representing the people of God, as depicted in the Song of Solomon. He explains that God sees His people as beautiful and beloved, regardless of their flaws, and that this beauty is rooted in His grace and love. Bickle encourages believers to embrace their identity as beautiful in God's eyes and to reject the lies of the enemy that suggest otherwise. He highlights the transformative power of recognizing one's beauty in Christ, which leads to a deeper relationship with God and a more fulfilling life. Ultimately, he reassures that this beauty is eternal and will be fully realized in the resurrection.
The Real Christian
By John G. Lake1PSA 51:10JOL 2:23JHN 3:2JHN 14:17ACT 19:21CO 6:19John G. Lake preaches about the uniqueness of a true Christian, emphasizing the unparalleled character and standing of a believer who seeks to embody Christ's spirit and character. He shares remarkable incidents from South Africa, illustrating the transformative power of the Holy Spirit in individuals' lives, leading to extraordinary manifestations of God's power and healing. Lake highlights the necessity of being born again and attaining a consciousness of sinlessness to receive the baptism of the Holy Spirit, enabling believers to experience divine presence and power. He envisions a revival of the Spirit, where modern Christians surpass the early disciples in manifesting God's glory and ushering in a new era of divine consciousness.
Epistle 297
By George Fox0SalvationPower Of GodGEN 3:15ISA 26:1JHN 3:2ROM 14:17ROM 16:11CO 4:202TI 1:10TIT 2:11JAS 2:5George Fox emphasizes the necessity of remaining in the power of the Lord, as losing this power equates to losing the kingdom characterized by peace, righteousness, and joy. He encourages believers to maintain their connection to the grace of God, which is essential for salvation and comfort. Fox highlights that Christ is the foundation of their gatherings, who overcomes falsehood and brings forth the true gospel, empowering both men and women to fulfill their duties in faith. He reassures that through Christ, believers have dominion and stability, urging them to encourage one another in their spiritual journey.
The Lord My Teacher
By Octavius Winslow0Jesus as TeacherSpiritual GrowthPSA 119:105PRO 3:5ISA 30:20MAT 11:29JHN 3:2JHN 14:9ROM 8:282CO 4:6HEB 5:2JAS 1:5Octavius Winslow emphasizes the vital role of Jesus as our Teacher, highlighting His divine and human qualifications that enable Him to reveal God's heart and truth to us. He teaches us about our own sinfulness, the character of the Father, and the spiritual truths necessary for our growth and understanding. Winslow encourages believers to embrace the lessons learned through life's trials, recognizing that even in darkness, Jesus imparts wisdom and knowledge. The sermon calls for a humble and teachable spirit, willing to learn from the Lord in all circumstances.
"The Dark Night of Nicodemus" Ch. 3:1-8
By Charles Alexander0GEN 6:3PSA 51:5EZK 36:25JHN 3:2ROM 7:52PE 3:10Charles Alexander preaches a profound sermon on the encounter between Nicodemus and Jesus, highlighting the spiritual significance of Nicodemus coming to Jesus by night. The nocturnal visit symbolizes Israel's night of spiritual ignorance and unbelief, representing the darkness shrouding both Nicodemus and the nation. Jesus' declaration that one must be born again of water and the Spirit emphasizes the necessity of a new creation by the Holy Spirit to enter the kingdom of God, contrasting the fallen nature of the flesh with the spiritual rebirth. The sermon warns against the impending judgment on the corrupt and wicked world, urging all to heed the divine truth and prepare for the final battle between good and evil.
The Kingdom, and Entrance Into It
By T. Austin-Sparks0EZK 12:2MAT 3:2MAT 11:11LUK 16:16JHN 1:29JHN 3:2ACT 13:27GAL 4:6EPH 4:13HEB 12:28T. Austin-Sparks delves into the profound connection between the prophecies of the prophets and the Kingdom of Heaven, emphasizing the pivotal role of John the Baptist as the turning point between the Old Testament prophecies and the New Testament reality of the Kingdom. He highlights that the Kingdom of Heaven is not merely a literal, earthly kingdom but a new life, relationship, constitution, vocation, and gravitation towards heaven, calling believers to a continuous and violent pursuit of God's full purpose. T. Austin-Sparks challenges listeners to be men and women of violence, meaning business with God and allowing nothing to hinder them from entering into and growing in the vast Kingdom of Heaven.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite. Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in Joh 1:38, St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach. We know that thou art a teacher come from God - We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God. No man can do these miracles - It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him.
Jamieson-Fausset-Brown Bible Commentary
came to Jesus by night--One of those superficial "believers" mentioned in Joh 2:23-24, yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see Joh 19:38-39; Joh 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.
John Gill Bible Commentary
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, , "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. (o) Misn. Sanhedrin, c. 11. sect. 1. (p) T. Bab. Yebamot, fol. 22. 1. 48. 2. 62. 1. & 97. 2. (q) Vid. Maimon. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2.
Tyndale Open Study Notes
3:2 After dark: Nicodemus might have feared public association with Jesus. Night also symbolizes the realm of evil, untruth, and unbelief (9:4; 11:10; 13:30).