The Pulpit Commentary — John — Volume 1 — Section 274

governed the Jewish community in ecclesiastical concerns. 2. He was a Phal'isee. The most popular and influential of the Jewish sects-narrow in its particularism nnd ";tb a zeal springing out of a selfish root. According to his view as a Pharisee, ~very Jew with the authorized ritualistic qualification would enter the Messianic kingdom as a matter of right, and saw in the Messiah the Head of a new ltinJ!;dom that would annihilate Gentile powers and control the destiny of the world. 3. Nicodemus was of a timid and oom1Jl'Omising temper. He ea.me to Jesus "by night;" not, as sume suppose, beca"llSe he feared to give too much importance to the young Rabbi by coming openly, but because he feared to lose his credit with his unbelieving colleaaues of the Sanhedrin. This timid spirit never left him, though he became somewh~t stronger with experience; for be afterwards defended Jesus without acknowledging any personal interest in him (eh. vii. 51), and it was not till Jesus was dead and his body in the hands of Joseph of Arimathaia, that be brought the precious offering that displayed his faith. 4. Hu curiosit!,• in Jesus may have been excited by the report made to the San- hedrin by the deputation that waited on John the Baptist. His present secret visit, therefore, was one of inquiry as to whether Jesus was not the Messiah spoken of by the Baptist. II. THE MODE OF ms INQUIRY. "Rabbi, we know that thou art a Teacher come from God : for no man can do these miracles that thou doest, except God be with him." 1. He concedes that Jesus was a Rabbi, though he had not received his knowledge from the rabbinical schools, but " from God" himself. 2. He concedes his miracle- working power as an evidence of his Divine mission. This was in accordance with our Lord's own declaration at another time, that "his works bore witness that the Father seut him" (eh. v. 36). It is suggestive that Nicodemus uses the very expression of Peter when, in describing our Lord's ministry and miracles, that apostle ~aid, "God was with him" (.Acts L 38). 3. Yet he does not concede our Loi·d's Me:isiahship, much 1.ess his Divinity as the Son of God. He calls him simply "a Teacher," as if be were not differer.t from other teachers. This was the error of Nicodemns. 4. Yet his inquiry, though not formally expressed, was for jul'ther light -as to how far this teaching and these miracles betokened the dawn of the Messiah's kingdom. III. Otra LoRD's ANSWER TO HIS INQUIRY. " Except a man be born again, he cannot see the kingdom of God." We have here the statement of the doctrine of regeneration by the Holy Ghost. The answer is, in substance, "You are asking, Am I the Messiah, and is my kingdom near, as my miracles seem to testify ? I answer that my kingdom is at hand; but it is not a kingdom that men see coming 'with observa- tion,' but a spiritual state into which men enter by a transformation of character." 1. Our Lord asserts the fact of the new birth. (1) This new phrase is used six times in this Gospel, six times in the First Epistle of John, and once in the First Epistle of Peter. It marks the starting-point of a new spiritual experience. (2) It is more than moral renovation or outward conformity to a rule of life. (3) It is more than baptism, to which some think it a theological equivalent; for baptism was no mystery to the Pharisees, as this new birth appeared to be, for they were familiar with the baptism of proselytes. (4) It signified the challge of heart which is wrought by the Spirit of God, when a sinner believes repentingly on Jesus Christ. It is no mere fact of New Test.ament experience (Ezek. ii. 19; :xx:x:vi. 26). (5) Yet it was a mystery to Nicodemus, notwithstanding his presumed knowledge of Scripture; else he never would have asked the absurd question, "How can a man be born when he is old ? " He confounded a second beginning with a different beginning-the sphere of nature with the sphere of grace. 2. Our Lord asserts the condition of this new birth, and lhe agent in its acwmpl·ishment. " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." 'l'he usual interpretation is that the water refers to a definite external rite-baptism-and to an internal spiritual operation. 'l'he theory of baptismal regeneration points to this passage as one of its favourite proofs. Many able divines, however, believe that there is no allusion whatever here to Christian baptkm. (1) Because this ordinance was not then instituted, though the baptism of John must have been familiar to Nicodemus. (2) Because, if the expression, 'Wlorn of water," refers to baptism, and the expression," born of the Spirit," to regelleration, thoy nre distinct. The very U£e of the two terms implies that baptism will not of itself 011. w. 1-36.] 'fHE GOSPEL ACCORDING TO ST. JOHN. 137