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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him, ver. 1-21. II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (ver. 22-36), in which he fairly and faithfully resigns all his honour and interest to him.
Adam Clarke: Commentary on the Bible - 1831
The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, Joh 3:1-15. The love of God, the source of human salvation, Joh 3:16. Who are condemned, and who are approved, Joh 3:17-21. Jesus and his disciples come to Judea, and baptize, Joh 3:22. John baptizes in Aenon, Joh 3:23, Joh 3:24. The disciples of John and the Pharisees dispute about purifying, Joh 3:25. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, Joh 3:26-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 3:1, Christ teaches Nicodemus the necessity of regeneration, Joh 3:14. of faith in his death, Joh 3:16. the great love of God towards the world, Joh 3:18. and the condemnation for unbelief; Joh 3:22, Jesus baptizes in Judea; Joh 3:23, The baptism, witness, and doctrine of John concerning Christ.
3:13:1: Եւ էր՝ ա՛յր մի ՚ի փարիսեցւոց անտի՝ Նիկոդեմոս անուն նորա, իշխա՛ն Հրէից[1629]։ [1629] Ոմանք. Նիկոդիմոս. կամ՝ Նեկովդեմոս ա՛՛։
3. Եւ փարիսեցիների մէջ Նիկոդեմոս անունով մի մարդ կար, որ հրեաների իշխանաւոր էր:
3 Փարիսեցիներէն մարդ մը կար Նիկոդէմոս անունով, որ Հրեայ իշխան մըն էր։
Եւ էր այր մի ի փարիսեցւոց անտի Նիկոդեմոս անուն նորա, իշխան Հրէից:

3:1: Եւ էր՝ ա՛յր մի ՚ի փարիսեցւոց անտի՝ Նիկոդեմոս անուն նորա, իշխա՛ն Հրէից[1629]։
[1629] Ոմանք. Նիկոդիմոս. կամ՝ Նեկովդեմոս ա՛՛։
3. Եւ փարիսեցիների մէջ Նիկոդեմոս անունով մի մարդ կար, որ հրեաների իշխանաւոր էր:
3 Փարիսեցիներէն մարդ մը կար Նիկոդէմոս անունով, որ Հրեայ իշխան մըն էր։
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3:11: Между фарисеями был некто, именем Никодим, [один] из начальников Иудейских.
3:1  ἦν δὲ ἄνθρωπος ἐκ τῶν φαρισαίων, νικόδημος ὄνομα αὐτῶ, ἄρχων τῶν ἰουδαίων·
3:1. Ἦν (It-was) δὲ (moreover,"ἄνθρωπος (a-mankind) ἐκ (out) τῶν (of-the-ones) Φαρισαίων , ( of-of-Faris-belonged ,"Νικόδημος (a-Nikodemos) ὄνομα (a-name) αὐτῷ, (unto-it,"ἄρχων (a-firsting) τῶν (of-the-ones) Ἰουδαίων : ( of-Iouda-belonged )
3:1. erat autem homo ex Pharisaeis Nicodemus nomine princeps IudaeorumAnd there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.
1. Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
3:1. Now there was a man among the Pharisees, named Nicodemus, a leader of the Jews.
3:1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

1: Между фарисеями был некто, именем Никодим, [один] из начальников Иудейских.
3:1  ἦν δὲ ἄνθρωπος ἐκ τῶν φαρισαίων, νικόδημος ὄνομα αὐτῶ, ἄρχων τῶν ἰουδαίων·
3:1. erat autem homo ex Pharisaeis Nicodemus nomine princeps Iudaeorum
And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.
3:1. Now there was a man among the Pharisees, named Nicodemus, a leader of the Jews.
3:1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Господь, по всей вероятности, еще не оставил Иерусалима, когда к Нему явился фарисей Никодим. Это был один из начальников иудейских, т. е. член Синедриона (ср. 7:26, 50). В Синедрион же фарисей мог попасть только в том случае, когда он принадлежал к числу раввинов или книжников (oi grammateiV), потому что главный контингент Синедриона состоял из представителей священства, которое, будучи проникнуто духом саддукейства, не допустило бы в число членов Синедриона простого представителя враждебной ему фарисейской партии. Таким образом, можно утверждать, что Никодим прошел в члены Синедриона как раввин. Сам Христос называет Никодима "учителем" (ст. 10). Как фарисей и притом раввин, Никодим не мог остаться равнодушным свидетелем того, что происходило на его глазах в Иерусалиме: он наблюдал за знамениями, какие совершал Христос, слушал Его проповедь и пришел со многими другими к убеждению, что Христос есть истинный посланник Божий.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, 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. 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. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe,

I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would.

II. His solemn address to our Lord Jesus Christ, v. 2. See here,

1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal. ii. 7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps. lxiii. 6, and cxix. 148. Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ--Christian nights, much more instructive than the Noctes Atticæ--Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal. ii. 2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, ch. vii. 50; xix. 39. The grace which is at first but a grain of mustard-seed may grow to be a great tree.

2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa. xix. 20. He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number (We know) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat.

III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see v. 11, 12. Four things our Saviour here discourses of:--

1. Concerning the necessity and nature of regeneration or the new birth, v. 3-8. Now we must consider this,

(1.) As pertinently answered to Nicodemus's address. Jesus answered, v. 3. This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it.

(2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe,

[1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anothen, which signifies both denuo--again, and desuper--from above. 1. We must be born anew; so the word is taken, Gal. iv. 9, and ab initio--from the beginning, Luke i. 3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, ch. iii. 31; xix. 11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (ch. i. 13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly.

[2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory." Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, 1 Cor. ii. 14. Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful,--what God is, in whom alone we can be happy,--and what heaven is, to which the perfection of our happiness is reserved,--it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see 1 Cor. vi. 11, 12.

This great truth of the necessity of regeneration being thus solemnly laid down,

a. It is objected against by Nicodemus (v. 4): How can a man be born when he is old, old as I am: geron on--being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges,--the place of it, the Holy Land, perhaps the holy city,--his parentage, such as that which Paul could have gloried in, Phil. iii. 5. And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. (b.) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us.

b. It is opened and further explained by our Lord Jesus, v. 5-8. From the objection he takes occasion,

(a.) To repeat and confirm what he had said (v. 5): "Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom. iii. 3, 4.

(b.) To expound and clear what he had said concerning regeneration; for the explication of which he further shows,

[a.] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, v. 5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (1 Pet. i. 2) and renewing of the Holy Ghost, Tit. iii. 5. The word he works by is his inspiration, and the heart to be wrought on he has access to.

[b.] The nature of this change, and what that is which is wrought; it is spirit, v. 6. Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual.

[c.] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, v. 6. Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen. vi. 3. The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul (Gen. ii. 7), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, v. 7. 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law,--he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him,--he who is the great Physician of souls, knows their case, and what is necessary to their cure,--he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel." 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again.

[d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, v. 5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Matt. iii. 11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit. iii. 5. You are washed, 1 Cor. vi. 11. See Ezek. xxxvi. 25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. vii. 38, 39; Isa. xliv. 3. In the first creation, the fruits of heaven were born of water (Gen. i. 20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, v. 8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Acts ii. 2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Ezek. xxxvii. 9), and his sweet influences on the souls of saints to the north and south wind, Cant. iv. 16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps. cxlviii. 8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Cor. xii. 11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba--Father, then we hear the sound of the Spirit, we find he is at work, as Acts ix. 11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1 Kings xxii. 24. See Eccl. xi. 5, and compare it with Ps. cxxxix. 14.

2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is,

(1.) The objection which Nicodemus still made (v. 9): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: "How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ.

(2.) The reproof which Christ gave him for his dulness and ignorance: "Art thou a master in Israel, Didaskalos--a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic:--First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Ps. l. 5, 10; Ezek. xviii. 31; xxxvi. 25, 26?

(3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (v. 11-13), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here,

[1.] That the truths Christ taught were very certain and what we may venture upon (v. 11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as ch. xiv. 23: We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Prov. viii. 30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve!

[2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, v. 12: "If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,-- if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,--what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper?" Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Matt. xi. 17), but Wisdom is, and will be, justified of her children, notwithstanding.

[3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, v. 13.

First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old-Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see ch. i. 18. Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Matt. xi. 27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Prov. xxx. 4; Deut. xxx. 12.

Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (v. 12), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1 Cor. xv. 47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven (2 Chron. vii. 14), looking from heaven (Ps. lxxx. 14), speaking from heaven (Neh. ix. 13), sending from heaven, Ps. lvii. 3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (vii. 13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old-Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified (1 Cor. ii. 8), and God purchased the church with his own blood, Acts xx. 28. So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti. GOD is the ho on to ourano--he that is, and heaven is the habitation of his holiness.

3. Christ here discourses of the great design of his own coming into the world, and the happiness of those that believe in him, v. 14-18. Here we have the very marrow and quintessence of the whole gospel, that faithful saying (1 Tim. i. 15), that Jesus Christ came to seek and to save the children of men from death, and recover them to life. Now sinners are dead men upon a twofold account:-- (1.) As one that is mortally wounded, or sick of an incurable disease, is said to be a dead man, for he is dying; and so Christ came to save us, by healing us, as the brazen serpent healed the Israelites, v. 14, 15. (2.) As one that is justly condemned to die for an unpardonable crime is a dead man, he is dead in law; and, in reference to this part of our danger, Christ came to save as a prince or judge, publishing an act of indemnity, or general pardon, under certain provisos; this saving here is opposed to condemning, v. 16-18.

[1.] Jesus Christ came to save us by healing us, as the children of Israel that were stung with fiery serpents were cured and lived by looking up to the brazen serpent; we have the story of it, Num. xxi. 6-9. It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe,

First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first (Gen. iii. 1), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Prov. xxiii. 30-32. God's wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath.

Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ's feet shining like brass, Rev. i. 15. It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Luke xxiv. 26, 46. No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, ch. xii. 32, 33. He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father's right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Rev. xiv. 6. The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa. xi. 10. 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1 Cor. x. 9), and yet they were healed by virtue derived from him. He whom we have offended is our peace.

Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites' looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Num. xxi. 9. If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look, and be saved (Isa. xlv. 22), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor.

Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest.

[2.] Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law, v. 16, 17. Here is gospel indeed, good news, the best that ever came from heaven to earth. Here is much, here is all in a little, the word of reconciliation in miniature.

First, Here is God's love in giving his Son for the world (v. 16), where we have three things:-- 1. The great gospel mystery revealed: God so loved the world that he gave his only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving him for us, in giving him to us; now know we that he loves us, when he has given his only-begotten Son for us, which expresses not only his dignity in himself, but his dearness to his Father; he was always his delight. (2.) In order to the redemption and salvation of man, it pleased God to give his only-begotten Son. He not only sent him into the world with full and ample power to negotiate a peace between heaven and earth, but he gave him, that is, he gave him up to suffer and die for us, as the great propitiation or expiatory sacrifice. It comes in here as a reason why he must be lifted up; for so it was determined and designed by the Father, who gave him for this purpose, and prepared him a body in order to it. His enemies could not have taken him if his Father had not given him. Though he was not yet crucified, yet in the determinate counsel of God he was given up, Acts ii. 23. Nay, further, God has given him, that is, he has made an offer of him, to all, and given him to all true believers, to all the intents and purposes of the new covenant. He has given him to be our prophet, a witness to the people, the high priest of our profession, to be our peace, to be head of the church and head over all things to the church, to be to us all we need. (3.) Herein God has commended his love to the world: God so loved the world, so really, so richly. Now his creatures shall see that he loves them, and wishes them well. He so loved the world of fallen man as he did not love that of fallen angels; see Rom. v. 8; 1 John iv. 10. Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency. This was a time of love indeed, Ezek. xvi. 6, 8. The Jews vainly conceited that the Messiah should be sent only in love to their nation, and to advance them upon the ruins of their neighbours; but Christ tells them that he came in love to the whole world, Gentiles as well as Jews, 1 John ii. 2. Though many of the world of mankind perish, yet God's giving his only-begotten Son was an instance of his love to the whole world, because through him there is a general offer of life and salvation made to all. It is love to the revolted rebellious province to issue out a proclamation of pardon and indemnity to all that will come in, plead it upon their knees, and return to their allegiance. So far God loved the apostate lapsed world that he sent his Son with this fair proposal, that whosoever believes in him, one or other, shall not perish. Salvation has been of the Jews, but now Christ is known as salvation to the ends of the earth, a common salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ (Whom God has thus given, given for us, given to us), to accept the gift, and answer the intention of the giver. We must yield an unfeigned assent and consent to the record God hath given in his word concerning his Son. God having given him to us to be our prophet, priest, and king, we must give up ourselves to be ruled, and taught, and saved by him. 3. Here is the great gospel benefit: That whosoever believes in Christ shall not perish. This he had said before, and here repeats it. It is the unspeakable happiness of all true believers, for which they are eternally indebted to Christ, (1.) That they are saved from the miseries of hell, delivered from going down to the pit; they shall not perish. God has taken away their sin, they shall not die; a pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the joys of heaven: they shall have everlasting life. The convicted traitor is not only pardoned, but preferred, and made a favourite, and treated as one whom the King of kings delights to honour. Out of prison he comes to reign, Eccl. iv. 14. If believers, then children; and, if children, then heirs.

Secondly, Here is God's design in sending hi Son into the world: it was that the world through him might be saved. He came into the world with salvation in his eye, with salvation in his hand. Therefore the aforementioned offer of live and salvation is sincere, and shall be made good to all that by faith accept it (v. 17): God sent his Son into the world, this guilty, rebellious, apostate world; sent him as his agent or ambassador, not as sometimes he had sent angels into the world as visitants, but as resident. Ever since man sinned, he has dreaded the approach and appearance of any special messenger from heaven, as being conscious of guilt and looking for judgment: We shall surely die, for we have seen God. If therefore the Son of God himself come, we are concerned to enquire on what errand he comes: Is it peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this scripture returns the answer, Peaceably. 1. He did not come to condemn the world. We had reason enough to expect that he should, for it is a guilty world; it is convicted, and what cause can be shown why judgment should not be given, and execution awarded, according to law? That one blood of which all nations of men are made (Acts xvii. 26) is not only tainted with an hereditary disease, like Gehazi's leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with whom God had war from generation to generation; and justly may such a world as this be condemned; and if God would have sent to condemn it he had angels at command, to pour out the vials of his wrath, a cherub with a flaming sword ready to do execution. If the Lord had been pleased to kill us, he would not have sent his Son amongst us. He came with full powers indeed to execute judgment (ch. v. 22, 27), but did not begin with a judgment of condemnation, did not proceed upon the outlawry, nor take advantage against us for the breach of the covenant of innocency, but put us upon a new trial before a throne of grace. 2. He came that the world through him might be saved, that a door of salvation might be opened to the world, and whoever would might enter in by it. God was in Christ reconciling the world to himself, and so saving it. An act of indemnity is passed and published, through Christ a remedial law made, and the world of mankind dealt with, not according to the rigours of the first covenant, but according to the riches of the second; that the world through him might be saved, for it could never be saved but through him; there is not salvation in any other. This is good news to a convinced conscience, healing to broken bones and bleeding wounds, that Christ, our judge, came not to condemn, but to save.

[3.] From all this is inferred the happiness of true believers: He that believeth on him is not condemned, v. 18. Though he has been a sinner, a great sinner, and stands convicted (habes confilentem reum--by his own confession), yet, upon his believing, process is stayed, judgment is arrested, and he is not condemned. This denotes more than a reprieve; he is not condemned, that is, he is acquitted; he stand upon his deliverance (as we say), and if he be not condemned he is discharged; ou krinetai--he is not judged, not dealt with in strict justice, according to the desert of his sins. He is accused, and he cannot plead not guilty to the indictment, but he can plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does, Who is he that condemns? It is Christ that died. He is afflicted, chastened of God, persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon him, but he is saved from the curse: condemned by the world, it may be, but not condemned with the world, Rom. viii. 1; 1 Cor. xi. 32.

4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, v. 18-21.

(1.) Read here the doom of those that will not believe in Christ: they are condemned already. Observe, [1.] How great the sin of unbelievers is; it is aggravated from the dignity of the person they slight; they believe not in the name of the only-begotten Son of God, who is infinitely true, and deserves to be believed, infinitely good, and deserves to be embraced. God sent one to save us that was dearest to himself; and shall not he be dearest to us? Shall we not believe on his name who has a name above every name? [2.] How great the misery of unbelievers is: they are condemned already; which bespeaks, First, A certain condemnation. They are as sure to be condemned in the judgment of the great day as if they were condemned already. Secondly, A present condemnation. The curse has already taken hold of them; the wrath of God now fastens upon them. They are condemned already, for their own hearts condemn them. Thirdly, A condemnation grounded upon their former guilt: He is condemned already, for he lies open to the law for all his sins; the obligation of the law is in full force, power, and virtue, against him, because he is not by faith interested in the gospel defeasance; he is condemned already, because he has not believed. Unbelief may truly be called the great damning sin, because it leaves us under the guilt of all our other sins; it is a sin against the remedy, against our appeal.

(2.) Read also the doom of those that would not so much as know him, v. 19. Many inquisitive people had knowledge of Christ and his doctrine and miracles, but they were prejudiced against him, and would not believe in him, while the generality were sottishly careless and stupid, and would not know him. And this is the condemnation, the sin that ruined them, that light is come into the world, and they loved darkness rather. Now here observe, [1.] That the gospel is light, and, when the gospel came, light came into the world, Light is self-evidencing, so is the gospel; it proves its own divine origin. Light is discovering, and truly the light is sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place indeed the world would be without it. It is come into all the world (Col. i. 6), and not confined to one corner of it, as the Old-Testament light was. [2.] It is the unspeakable folly of the most of men that they loved darkness rather than light, rather than this light. The Jews loved the dark shadows of their law, and the instructions of their blind guides, rather than the doctrine of Christ. The Gentiles loved their superstitious services of an unknown God, whom they ignorantly worshipped, rather than the reasonable service which the gospel enjoins. Sinners that were wedded to their lusts loved their ignorance and mistakes, which supported them in their sins, rather than the truths of Christ, which would have parted them from their sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up by an affectation of forbidden ignorance. Wretched man is in love with his sickness, in love with his slavery, and will not be made free, will not be made whole. [3.] The true reason why men love darkness rather than light is because their deeds are evil. They love darkness because they think it is an excuse for their evil deeds, and they hate the light because it robs them of the good opinion they had of themselves, by showing them their sinfulness and misery. Their case is sad, and, because they are resolved that they will not mend it, they are resolved that they will not see it. [4.] Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and his gospel; they set God so much at defiance that they desire not the knowledge of his ways, Job xxi. 14. We must account in the judgment, not only for the knowledge we had, and used not, but for the knowledge we might have had, and would not; not only for the knowledge we sinned against, but for the knowledge we sinned away. For the further illustration of this he shows (v. 20, 21) that according as men's hearts and lives are good or bad, so they stand affected to the light Christ has brought into the world.

First, It is not strange if those that do evil, and resolve to persist in it, hate the light of Christ's gospel; for it is a common observation that every one that doeth evil hateth the light, v. 20. Evil-doers seek concealment, out of a sense of shame and fear of punishment; see Job xxiv. 13, &c. Sinful works are works of darkness; sin from the first affected concealment, Job xxxi. 33. The light shakes the wicked, Job xxxviii. 12, 13. Thus the gospel is a terror to the wicked world: They come not to this light, but keep as far off it as they can, lest their deeds should be reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil deeds of sinners; to make them manifest (Eph. v. 13), to show people their transgressions, to show that to be sin which was not thought to be so, and to show them the evil of their transgressions, that sin by the new commandment might appear exceeding sinful. The gospel has its convictions, to make way for its consolations. 2. It is for this reason that evil-doers hate the light of the gospel. There were those who had done evil and were sorry for it, who bade this light welcome, as the publicans and harlots. But he that does evil, that does it and resolves to go on in it, hateth the light, cannot bear to be told of his faults. All that opposition which the gospel of Christ has met with in the world comes from the wicked heart, influenced by the wicked one. Christ is hated because sin is loved. 3. They who do not come to the light thereby evidence a secret hatred of the light. If they had not an antipathy to saving knowledge, they would not sit down so contentedly in damning ignorance.

Secondly, On the other hand, upright hearts, that approve themselves to God in their integrity, bid this light welcome (v. 21): He that doeth truth cometh to the light. It seems, then, that though the gospel had many enemies it had some friends. It is a common observation that truth seeks no corners. Those who mean and act honestly dread not a scrutiny, but desire it rather. Now this is applicable to the gospel light; as it convinces and terrifies evil-doers, so it confirms and comforts those that walk in their integrity. Observe here, 1. The character of a good man. (1.) He is one that doeth truth; that is, he acts truly and sincerely in all he does. Though sometimes he comes short of doing good, the good he would do, yet he doeth truth, he aims honestly; he has his infirmities, but holds fast his integrity; as Gaius, that did faithfully (3 John 5), as Paul (2 Cor. i. 12), as Nathanael (ch. i. 47), as Asa, 1 Kings xv. 14. (2.) He is one that cometh to the light. He is ready to receive and entertain divine revelation as far as it appears to him to be so, what uneasiness soever it may create him. He that doeth truth is willing to know the truth by himself, and to have his deeds made manifest. A good man is much employed in trying himself, and is desirous that God would try him, Ps. xxvi. 2. He is solicitous to know what the will of God is, and resolves to do it, though ever so contrary to his own will and interest. 2. Here is the character of a good work: it is wrought in God, in union with him by a covenanting faith, and in communion with him by devout affections. Our works are then good, and will bear the test, 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; and if, by the light of the gospel, it be manifest to us that our works are thus wrought, then shall we have rejoicing, Gal. vi. 4; 2 Cor. i. 12.
Adam Clarke: Commentary on the Bible - 1831
3:1: Nicodemus, a ruler of the Jews - One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking.
Albert Barnes: Notes on the Bible - 1834
3:1: A man of the Pharisees - A Pharisee. See the notes at Mat 3:7.
Nicodemus, a ruler of the Jews - One of the "Sanhedrin," or great council of the nation. He is twice mentioned after this as being friendly to our Saviour; in the first instance as advocating his cause, and defending him against the unjust suspicion of the Jews Joh 7:50, and in the second instance as one who came to aid in embalming his body, Joh 19:39. It will be recollected that the design of John in writing this gospel was to show that Jesus was the Messiah. To do this he here adduces the testimony of one of the rulers of the Jews, who early became convinced of it, and who retained the belief of it until the death of Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: Joh 3:10, Joh 7:47-49
Geneva 1599
3:1 There (1) was a man of the Pharisees, named Nicodemus, a (a) ruler of the Jews:
(1) There are none sometimes more unlearned than the learned, but the learned as well as the unlearned must desire wisdom from Christ only.
(a) A man of great estimation and a ruler amongst the Jews.
John Gill
3:1 There was a man of the Pharisees,.... The Syriac version adds, "there"; that is, at Jerusalem; and who was among those that believed in the name of Christ, upon seeing the miracles he did at the feast of the passover, in that place. This man was not a common and ordinary man, but a man of note and eminence, of dignity and figure; and who was of the sect of the Pharisees, which was the strictest sect for religion and holiness, among the Jews; and which, as corrupt as it was, was also the soundest; as having not only a regard to a Messiah, and to all the writings of the Old Testament, but also believed the doctrines of angels and spirits, and the resurrection of the dead, which the Sadducees denied; but yet they were implacable enemies of Christ; and therefore it is the more to be wondered at, that such an one should come to him, and desire a conversation with him:
named Nicodemus; frequent mention is made of , "Nicodemon ben Gorion", the brother of Josephus ben Gorion (p), the writer of the Wars and Antiquities of the Jews; and there are some things which make it probable, that he was the same with this Nicodemus; for the Nicodemon the Jews speak so much of, lived in this age; as appears, not only from his being the brother of Josephus, but also from his being contemporary with R. Jochanan ben Zaccai, who lived in this time, and until the destruction of the temple; since these two are said (q) to be together at a feast, made for the circumcision of a child. Moreover, he is represented as very rich, and is said to be one of the three rich men in Jerusalem (r), and who was able to have maintained a city ten years (s); and they speak of his daughter, as exceeding rich: they say, that she had for her dowry a thousand thousand golden denarii, or pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve thousand golden denarii; and that a Tyrian golden denarius was spent upon her every week, for a certain kind of soup (t); and the wise men decreed her four hundred golden denarii, for a box of spices every day (u); and it is elsewhere (w) said, five hundred: and this our Nicodemus was very rich, as appears from his liberality at the funeral of our Lord, Jn 19:39. Moreover, the Nicodemon of the Jews, is said to be a counsellor (x) in Jerusalem; and so was this, as seems evident from Jn 7:32 and it may be further observed (y), that the right name of Nicodemon, was Boni (z); now Boni elsewhere (a), is said to be one of the disciples of Jesus, as Nicodemus was secretly, and perhaps at, and after his death openly, as his associate Joseph of Arimathea was; to which may be added, the extreme poverty that his daughter is by them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her gathering barley corns from under the horses' hoofs in Aco (b); or as it is elsewhere said, out of the dung of the beasts of the Arabians; when she asked alms of him, and he inquired of her, what was become of her father's substance. Now to this low estate, the family of our Nicodemus might be reduced, through the persecution of the Christians by the Jews. The name is Greek, as at this time many Greek names were in use among the Jews, and signifies the same as Nicolas; but the Jews give an etymology of it, agreeably to the Hebrew language; and say, that he was so called, because the sun, "shone out for his sake": the occasion and reason of it, they tell us, were this (c); Nicodemon, upon want of water at one of the feasts, agreed with a certain man for twelve wells of water, to be returned on such a day, or pay twelve talents of silver; the day being come, the man demanded the water, or the money; Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water; but meeting the man, he insisted on it that the day was past, the sun being set, and therefore required the money; Nicodemon went and prayed again, and the sun shone out; and they add, that there are three persons for whom the sun "was prevented", detained, or hindered in its course, (a word nearer his name than the former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they produce Scripture, and for the latter tradition: hence it is elsewhere said (d), that as the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben Gorion: but to proceed with the account of our Nicodemus, he was
a ruler of the Jews; not a civil magistrate; for the civil government was now in the hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim, which consisted of the doctors, or wise men, and priests, Levites, and elders of the people; and so was a dignified person, and as afterwards called, a master in Israel.
(p) Ganz Tzemach David, par. 1. fol. 25. 1. Shalshalet Hakabala, fol. 19. 1. (q) Pirke Eliezer, c. 2. & Juchasin, fol. 23. 2. (r) T. Bab. Gittin, fol. 56. 1. (s) Midrash Kohelet, fol. 75. 4. (t) Abot R. Nathan, c. 6. fol. 3. 2. (u) T. Bab. Cetubot, fol. 66. 2. (w) Echa Rabbati, fol. 49. 2. (x) Echa Rabbati, fol. 46. 3. Midrash Kohelet, fol. 75. 1. (y) T. Bab. Taanith, fol. 20. 1. (z) T. Bab. Sanhedrin, fol. 43. 1. (a) Echa Rabbati, fol. 49. 3. (b) T. Bab. Cetubot, fol. 66. 2. (c) T. Bab. Taanith, fol. 20. 1. (d) T. Bab. Avoda Zara, fol. 25. 1.
John Wesley
3:1 A ruler - One of the great council.
Robert Jamieson, A. R. Fausset and David Brown
3:1 NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.
3:23:2: Սա՝ եկն առ նա գիշերի՝ եւ ասէ ցնա. Ռա՛բբի՝ գիտեմք թէ յԱստուծոյ եկեալ ես վարդապետ. զի ո՛չ ոք կարէ զայդ նշանս առնել՝ զոր դուդ առնես, եթէ ոչ Աստուած իցէ ընդ նմա[1630]։ [1630] Ոմանք. Եթէ յԱստուծոյ եկ՛՛... զայդ նշանսդ։
2. Սա գիշերով եկաւ նրա մօտ ու նրան ասաց. «Ռաբբի՛, գիտենք, որ Աստծուց ես եկել որպէս վարդապետ, որովհետեւ ոչ ոք չի կարող կատարել այն նշանները, որ դու ես անում, եթէ Աստուած նրա հետ չլինի»:
2 Ասիկա գիշերով Յիսուսին* եկաւ եւ ըսաւ անոր. «Ռա՛բբի, գիտենք թէ դուն Աստուծմէ վարդապետ եկած ես, վասն զի մէկը չի կրնար ընել այն հրաշքները, որոնք դուն կ’ընես, եթէ Աստուած իրեն հետ չըլլայ»։
Սա եկն առ նա գիշերի եւ ասէ ցնա. Ռաբբի, գիտեմք եթէ յԱստուծոյ եկեալ ես վարդապետ. զի ոչ ոք կարէ զայդ նշանս առնել զոր դուդ առնես, եթէ ոչ Աստուած իցէ ընդ նմա:

3:2: Սա՝ եկն առ նա գիշերի՝ եւ ասէ ցնա. Ռա՛բբի՝ գիտեմք թէ յԱստուծոյ եկեալ ես վարդապետ. զի ո՛չ ոք կարէ զայդ նշանս առնել՝ զոր դուդ առնես, եթէ ոչ Աստուած իցէ ընդ նմա[1630]։
[1630] Ոմանք. Եթէ յԱստուծոյ եկ՛՛... զայդ նշանսդ։
2. Սա գիշերով եկաւ նրա մօտ ու նրան ասաց. «Ռաբբի՛, գիտենք, որ Աստծուց ես եկել որպէս վարդապետ, որովհետեւ ոչ ոք չի կարող կատարել այն նշանները, որ դու ես անում, եթէ Աստուած նրա հետ չլինի»:
2 Ասիկա գիշերով Յիսուսին* եկաւ եւ ըսաւ անոր. «Ռա՛բբի, գիտենք թէ դուն Աստուծմէ վարդապետ եկած ես, վասն զի մէկը չի կրնար ընել այն հրաշքները, որոնք դուն կ’ընես, եթէ Աստուած իրեն հետ չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Он пришел к Иисусу ночью и сказал Ему: Равви! мы знаем, что Ты учитель, пришедший от Бога; ибо таких чудес, какие Ты творишь, никто не может творить, если не будет с ним Бог.
3:2  οὖτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῶ, ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ᾽ αὐτοῦ.
3:2. οὗτος (the-one-this) ἦλθεν (it-had-came) πρὸς (toward) αὐτὸν (to-it) νυκτὸς (of-a-night) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ῥαββεί, (Rabbei,"οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) ἀπὸ (off) θεοῦ (of-a-Deity) ἐλήλυθας (thou-hath-had-come-to-come,"διδάσκαλος: (a-teaching-speaker,"οὐδεὶς (not-moreover-one) γὰρ (therefore) δύναται ( it-ableth ) ταῦτα (to-the-ones-these) τὰ (to-the-ones) σημεῖα (to-signlets-of) ποιεῖν (to-do-unto) ἃ (to-which) σὺ (thou) ποιεῖς, (thou-do-unto,"ἐὰν (if-ever) μὴ (lest) ᾖ (it-might-be) ὁ (the-one) θεὸς (a-Deity) μετ' (with) αὐτοῦ. (of-it)
3:2. hic venit ad eum nocte et dixit ei rabbi scimus quia a Deo venisti magister nemo enim potest haec signa facere quae tu facis nisi fuerit Deus cum eoThis man came to Jesus by night and said to him: Rabbi, we know that thou art come a teacher from God; for no man can do these signs which thou dost, unless God be with him.
2. The same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God: for no man can do these signs that thou doest, except God be with him.
3:2. He went to Jesus at night, and he said to him: “Rabbi, we know that you have arrived as a teacher from God. For no one would be able to accomplish these signs, which you accomplish, unless God were with him.”
3:2. The same came to Jesus by night, and said unto him, 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.
The same came to Jesus by night, and said unto him, 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:

2: Он пришел к Иисусу ночью и сказал Ему: Равви! мы знаем, что Ты учитель, пришедший от Бога; ибо таких чудес, какие Ты творишь, никто не может творить, если не будет с ним Бог.
3:2  οὖτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῶ, ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ᾽ αὐτοῦ.
3:2. hic venit ad eum nocte et dixit ei rabbi scimus quia a Deo venisti magister nemo enim potest haec signa facere quae tu facis nisi fuerit Deus cum eo
This man came to Jesus by night and said to him: Rabbi, we know that thou art come a teacher from God; for no man can do these signs which thou dost, unless God be with him.
3:2. He went to Jesus at night, and he said to him: “Rabbi, we know that you have arrived as a teacher from God. For no one would be able to accomplish these signs, which you accomplish, unless God were with him.”
3:2. The same came to Jesus by night, and said unto him, 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Никодим пришел ко Христу ночью потому, что ему, вероятно, казалось неудобным идти ко Христу открыто: он был связан в этом случае своим положением фарисея и члена Синедриона. Кроме того, ночная пора давала большую возможность обстоятельно побеседовать со Христом, Который днем, конечно, постоянно был окружен слушателями. Как и ученики Христа (1:38-49), Никодим называет Христа учителем и притом говорит, что признает Его вместе с некоторыми другими (мы знаем) именно только как учителя, хотя и посланного Богом. Точнее его обращение ко Христу можно передать так: "мы знаем, что ты пришел от Бога как учитель". Что Христос пришел не по собственному произволению, а послан Богом - в этом Никодима убедили те знамения, которые совершал Христос в Иерусалиме. О каких-либо особых откровениях Христа относительно Своего Божественного достоинства Никодиму, очевидно, еще ничего неизвестно, и отсюда можно заключать, что в то время Христос не сообщал еще народу такого учения и вообще не хотел увеличивать число Своих ближайших учеников.
Adam Clarke: Commentary on the Bible - 1831
3:2: 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.
Albert Barnes: Notes on the Bible - 1834
3:2: The same came to Jesus - The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be further instructed in private respecting his doctrine, It was not usual for a man of rank, power, and riches to come to inquire of Jesus in this manner; yet we may learn that the most favorable opportunity for teaching such men the nature of personal religion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and tenderly in private. In the midst of their companions, or engaged in business, they may refuse to listen or may cavil. When alone, they will hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul says Gal 2:2, "privately to them which are of reputation," evincing his consummate prudence, and his profound knowledge of human nature.
By night - It is not mentioned why he came by night. It might have been that, being a member of the Sanhedrin, he was engaged all the day; or it may have been because the Lord Jesus was occupied all the day in teaching publicly and in working miracles, and that there was no opportunity for conversing with him as freely as he desired; or it may have been that he was afraid of the ridicule and contempt of those in power, and fearful that it might involve him in danger if publicly known; or it may have been that he was afraid that if it were publicly known that he was disposed to favor the Lord Jesus, it might provoke more opposition against him and endanger his life. Since no bad motive is imputed to him, it is most in accordance with Christian charity to suppose that his motives were such as God would approve, especially as the Saviour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives. See Co1 13:4-7. We may learn here:
1. That our Saviour, though engaged during the day, did nor refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life.
2. That it is proper for men, even those of elevated rank, to inquire on the subject of religion. Nothing is so important as religion, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all times men should seek the way of salvation, and especially in times of great religions excitement they should make inquiry. At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He performed miracles, and preached, and many were converted. There was what would now be called a Rev_ival of religion, having all the features of a work of grace. At such a season it was proper, as it is now, that not only the poor, but the rich and great, should inquire the path to life.
Rabbi - This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title "Doctor of Divinity" is now conferred. See the notes at Joh 1:38. Our Saviour forbade his disciples to wear that title (see the notes at Mat 23:8), though it was proper for Him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God.
We know - I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees who entertained the same opinion about Jesus that he did, and he came to be more fully confirmed in the belief.
Come from God - Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Jesus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a belief that he came from God, and was therefore qualified and authorized to teach us the way of life.
These miracles - The miracles which he performed in the Temple and at Jerusalem, Joh 2:23.
Except God be with him - Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would nor work a miracle in attestation of a falsehood or to give countenance to a false teacher. If God gives a man power to work a miracle, it is proof that he approves the teaching of that man, and the miracle is the proof or the credential that he came from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: came: Joh 7:50, Joh 7:51, Joh 12:42, Joh 12:43, Joh 19:38, Joh 19:39; Jdg 6:27; Isa 51:7; Phi 1:14
Rabbi: Joh 3:26, Joh 1:38, Joh 20:16
we know: Mat 22:16; Mar 12:14
for: Joh 5:36, Joh 7:31, Joh 9:16, Joh 9:30-33, Joh 11:47, Joh 11:48, Joh 12:37, Joh 15:24; Act 2:22, Act 4:16, Act 4:17; Act 10:38
Geneva 1599
3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a (b) teacher come from God: for no man can do these miracles that thou doest, (c) except God be with him.
(b) We know that you are sent from God to teach us.
(c) But he in whom some part of the excellency of God appears. And if Nicodemus had rightly known Christ, he would not only have said that God was with him, but in him, as Paul does in (2Cor 1:19).
John Gill
3:2 The same came to Jesus by night,.... Through fear of the Jews, of being reproached or turned out of his place by them; or through shame, that such a doctor as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or lest he should offend any of his brethren of the sanhedrim: though some things may be said in favour of this conduct of Nicodemus; for since Christ would not trust himself with those that believed in him upon seeing his miracles, Jn 2:23, among whom Nicodemus seems to be; or would not admit them into his company, and enter into a free conversation with him; it was necessary, that if he would have any discourse with him, that he should take this method; and if it was the same night, in which he had seen his miracles in the day, as is probable, he took the first opportunity he could, and which shows great readiness and respect; add to which, that it was very common with the Jewish doctors, to meet and converse together, and study the law in the night.
"R. Aba rose, , "in the middle of the night", and the rest of the companions, to study in the law (e).''
And it is often (f) said of R. Simeon ben Joehal, and Eleazar his son, that they sat in the night and laboured in the law; and it was reckoned very commendable so to do, and highly pleasing to God: it is said (g),
"whoever studies in the law in the night, the holy blessed God draws a thread of mercy upon him in the day:''
and likewise (h), that
"every one that studies in the law in the night, the Shekinah is over against him.''
But it seems, the Babylonian Jews did not study in the law in the night (i): it might seem a needless question to ask, whether Nicodemus came alone, or not, were it not that according to the Jewish canon (k) a scholar might not go out in the night alone, because of suspicion:
and said unto him, Rabbi; a title which now greatly obtained among the Jewish doctors, and of which they were very fond; See Gill on Mt 23:7. It comes from a word, which signifies great and large; and was used by them, to suggest the large compass, and great plenty of knowledge they would be thought to have had; and best becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom and knowledge are: salutations among the Jews, were forbidden in the night (l);
"says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it should be a demon:''
but here was no such danger; nor was this salutation made in the street, and in the dark, which the canon seems to respect:
we know that thou art a teacher come from God; the Jews expected the Messiah as a teacher, which they might learn from many prophecies, as from Is 2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a noted commentator (m) of theirs has this remark;
"the teacher", he is the King Messiah.''
And the Targum on Joel 2:23 paraphrases the words thus:
"O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he will return , "your teacher" to you.''
And Nicodemus acknowledges Jesus as such; and as one that did not come, or was sent by men, as their doctors were; nor did he come of himself, as false teachers did; but he came from God, and had his mission and commission from him: and this was a known case, a clear point, not only to himself, but to many of the Jews; and even to some of his brethren, the members of the sanhedrim; who upon hearing of, and seeing the miracles done by Christ, might meet and converse freely together about him; and give their sentiments of him; and might then agree pretty much in this at that time, that he was at least a prophet, and some extraordinary teacher, whom God had sent among them; and Nicodemus coming directly from them, repeats his own sense and theirs, supported by the following reason:
for no man can do these miracles that thou dost, except God be with him: referring to the miracles he had done at the passover in Jerusalem, very lately; see Jn 2:23. And which, though they are not particularly mentioned, may be concluded to be such, as the dispossessing of devils, the curing of all manner of diseases by a word, or touch, from what he at other times, and elsewhere did. Miracles were expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on this account; see Jn 6:14; though the modern Jews deny it to be necessary, that miracles should be done by the Messiah (n); but Nicodemus, and other Jews, thought otherwise, and considered the miracles of Christ as such, as could never be done by man, nor without the presence and power of God; and concluded that he was with God, and God with him, and was the true Immanuel, who is God with us.
(e) Zohar in Exod. fol. 84. 1. (f) Ib. fol. 8S. 2. in Lev. fol. 5. 3, 4. & 10. 1. & passim. (g) T. Bab. Chagiga, fol. 12. 2. Avoda Zara, fol. 3. 2. Maimon. Hilch. Talmud Tora, c. 3. sect. 13. (h) T. Bab. Tamid. foi. 32. 2. (i) T. Bab. Taanith, fol. 9. 2. (k) T. Bab. Cholin, fol. 91. 1. Piske Tosephot Pesach, art. 12. & Maimon. Hilch, Deyot. c. 5. sect. 9. (l) T. Bab. Sanhedrin, fol. 44. 1. & Megilla, fol. 3. 1. & Piske Tosephot Megilla, art. 4. & in Yebamot, art. 238. (m) R David Kimchi in loc. (n) Maimon. Hilch. Melacim, c. 11. sect. 3.
John Wesley
3:2 The same came - Through desire; but by night - Through shame: We know - Even we rulers and Pharisees.
Robert Jamieson, A. R. Fausset and David Brown
3:2 came to Jesus by night--One of those superficial "believers" mentioned in Jn 2:23-24, yet inwardly craving further satisfaction, Nicodemus comes to Jesus in quest of it, but comes "by night" (see Jn 19:38-39; Jn 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.
3:33:3: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Ամէն ամէն ասե՛մ քեզ, եթէ ոչ ոք ծնցի ՚ի վերստին, ո՛չ կարէ տեսանել զարքայութիւն Աստուծոյ[1631]։ [1631] Ոմանք. Ծնցի վերստին, ոչ կարէ մտանել յարքայութիւն Աստուծոյ։
3. Յիսուս պատասխանեց եւ ասաց նրան. «Ճշմարիտ, ճշմարիտ եմ ասում քեզ, եթէ մէկը վերստին չծնուի, չի կարող Աստծու արքայութիւնը տեսնել»:
3 Պատասխան տուաւ Յիսուս եւ ըսաւ անոր. «Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի. ‘Եթէ մարդ մը նորէն* չծնանի, չի կրնար Աստուծոյ թագաւորութիւնը տեսնել’»։
Պատասխանի ետ Յիսուս եւ ասէ ցնա. Ամէն ամէն ասեմ քեզ. Եթէ ոչ ոք ծնցի վերստին, ոչ կարէ տեսանել զարքայութիւն Աստուծոյ:

3:3: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Ամէն ամէն ասե՛մ քեզ, եթէ ոչ ոք ծնցի ՚ի վերստին, ո՛չ կարէ տեսանել զարքայութիւն Աստուծոյ[1631]։
[1631] Ոմանք. Ծնցի վերստին, ոչ կարէ մտանել յարքայութիւն Աստուծոյ։
3. Յիսուս պատասխանեց եւ ասաց նրան. «Ճշմարիտ, ճշմարիտ եմ ասում քեզ, եթէ մէկը վերստին չծնուի, չի կարող Աստծու արքայութիւնը տեսնել»:
3 Պատասխան տուաւ Յիսուս եւ ըսաւ անոր. «Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի. ‘Եթէ մարդ մը նորէն* չծնանի, չի կրնար Աստուծոյ թագաւորութիւնը տեսնել’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Иисус сказал ему в ответ: истинно, истинно говорю тебе, если кто не родится свыше, не может увидеть Царствия Божия.
3:3  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.
3:3. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) σοι, (unto-thee,"ἐὰν (if-ever) μή (lest) τις (a-one) γεννηθῇ (it-might-have-been-generated-unto) ἄνωθεν, (up-unto-which-from) οὐ (not) δύναται ( it-ableth ) ἰδεῖν (to-have-had-seen) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:3. respondit Iesus et dixit ei amen amen dico tibi nisi quis natus fuerit denuo non potest videre regnum DeiJesus answered and said to him: Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.
3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God.
3:3. Jesus responded and said to him, “Amen, amen, I say to you, unless one has been reborn anew, he is not able to see the kingdom of God.”
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, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God:

3: Иисус сказал ему в ответ: истинно, истинно говорю тебе, если кто не родится свыше, не может увидеть Царствия Божия.
3:3  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.
3:3. respondit Iesus et dixit ei amen amen dico tibi nisi quis natus fuerit denuo non potest videre regnum Dei
Jesus answered and said to him: Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.
3:3. Jesus responded and said to him, “Amen, amen, I say to you, unless one has been reborn anew, he is not able to see the kingdom of God.”
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Никодим еще ничего не спросил у Христа, но Христос, Который Сам знал, что в человеке (2:25), прямо отвечает ему на тот вопрос, какой ему хотел предложить Никодим. Да и для чего иного мог придти ко Христу Никодим, как не для того чтобы узнать от Него, если возможно, о пути, ведущем в Царство Мессии? (Конечно, именно Царство Мессии разумел Христос под Царством Божиим, потому что основать Царство Божие на земле, по верованию иудеев, должен был Мессия). И Христос с особой торжественностью (истинно, истинно, т. е. сущую правду) говорит Никодиму, что в Царство Мессии или Божие может войти только тот, кто родится снова (anwqen - сначала. Ср. Деян. 26:5; Клим Педаг. 56:5. 7:4: и большинство древних переводов - латин., копт., сир., а также Иустин, Тертуллиан).

Увидеть - значит: "войти, принять участие, воспользоваться благами нового Царства" (ср. 3:36).
Adam Clarke: Commentary on the Bible - 1831
3:3: 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.
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.
Albert Barnes: Notes on the Bible - 1834
3:3: Verily, verily - An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life.
Except a man - This is a universal form of expression designed to include all mankind. Of "each and every man" it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that "he" must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the "new birth" or regeneration.
Be born again - The word translated here "again" means also "from above," and is so rendered in the margin. It is evident, however, that Nicodemus understood, it not as referring to a birth "from above," for if he had he would not have asked the question in Joh 3:4. It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning "again," or the "second time." Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, Gen 8:21; Psa 14:2-3; Psa 51:5; Rom 1:29-32; Rom 3:10-20; Rom 8:7.
All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the "new birth," or "regeneration." It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God Rev_eals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See Deu 10:16; Jer 4:4; Jer 31:33; Eze 11:19; Eze 36:25; Psa 51:12. The change in the New Testament is elsewhere called the "new creation" Co2 5:17; Gal 6:15, and "life from the dead," or a resurrection, Eph 2:1; Joh 5:21, Joh 5:24.
He cannot see - To "see," here, is put evidently for enjoying - or he cannot be fitted for it and partake of it.
The kingdom of God - Either in this world or in that which is to come - that is, heaven. See the notes at Mat 3:2. The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the "new birth." And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Verily: Joh 1:51; Mat 5:18; Co2 1:19, Co2 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; Pe1 1:3, Pe1 1:23-25; Jo1 2:29, Jo1 3:9, Jo1 5:1, Jo1 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; Co2 4:4
Geneva 1599
3:3 (2) Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot (d) see the (e) kingdom of God.
(2) The beginning of Christianity consists in this, that we know ourselves not only to be corrupt in part, but to be wholly dead in sin: so that our nature has need to be created anew, with regard to its qualities, which can be done by no other power, but by the divine and heavenly, by which we were first created.
(d) That is, "go in", or "enter", as he expounds himself below in (Jn 3:5).
(e) The Church: for Christ shows here how we come to be citizens and to have anything to do in the city of God.
John Gill
3:3 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 Mt 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 Jn 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.
John Wesley
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. 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.
Robert Jamieson, A. R. Fausset and David Brown
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 (Jn 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 (Lk 16:16), or its consummation hereafter (Mt 25:34; Eph 5:5).
3:43:4: Ասէ ցնա Նիկոդեմոս. Զիա՞րդ կարէ մարդ ծնանե՛լ որ ծնեալն իցէ. միեթէ՝ մա՞րթ ինչ իցէ անդրէն յորովայն մօր իւրոյ կրկին մտանե՛լ եւ ծնանել[1632]։ [1632] Ոմանք. Ծնանել որ ծերն իցէ. միթէ մարթ իցէ։
4. Նիկոդեմոսը նրան ասաց. «Ինչպէ՞ս կարող է ծնուել մի մարդ, որ ծեր է. միթէ կարելի՞ է իր մօր որովայնը կրկին անգամ մտնել ու ծնուել»:
4 Նիկոդէմոս ըսաւ անոր. «Ի՞նչպէս կրնայ մարդ մը նորէն ծնանիլ, որ ծերացած է։ Հնարաւո՞ր բան է, որ նորէն իր մօրը որովայնը մտնէ ու ծնանի»։
Ասէ ցնա Նիկոդեմոս. Զիա՞րդ կարէ մարդ ծնանել որ ծերն իցէ. միթէ մա՞րթ ինչ իցէ անդրէն յորովայն մօր իւրոյ կրկին մտանել եւ ծնանել:

3:4: Ասէ ցնա Նիկոդեմոս. Զիա՞րդ կարէ մարդ ծնանե՛լ որ ծնեալն իցէ. միեթէ՝ մա՞րթ ինչ իցէ անդրէն յորովայն մօր իւրոյ կրկին մտանե՛լ եւ ծնանել[1632]։
[1632] Ոմանք. Ծնանել որ ծերն իցէ. միթէ մարթ իցէ։
4. Նիկոդեմոսը նրան ասաց. «Ինչպէ՞ս կարող է ծնուել մի մարդ, որ ծեր է. միթէ կարելի՞ է իր մօր որովայնը կրկին անգամ մտնել ու ծնուել»:
4 Նիկոդէմոս ըսաւ անոր. «Ի՞նչպէս կրնայ մարդ մը նորէն ծնանիլ, որ ծերացած է։ Հնարաւո՞ր բան է, որ նորէն իր մօրը որովայնը մտնէ ու ծնանի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Никодим говорит Ему: как может человек родиться, будучи стар? неужели может он в другой раз войти в утробу матери своей и родиться?
3:4  λέγει πρὸς αὐτὸν [ὁ] νικόδημος, πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;
3:4. λέγει (It-fortheth) πρὸς (toward) αὐτὸν (to-it,"[ὁ] "[the-one]"Νικόδημος (a-Nikodemos,"Πῶς (Unto-whither) δύναται ( it-ableth ,"ἄνθρωπος (a-mankind,"γεννηθῆναι (to-have-been-generated-unto,"γἐρων (a-senioring) ὤν; (being?"μὴ (Lest) δύναται ( it-ableth ) εἰς (into) τὴν (to-the-one) κοιλίαν (to-a-hollowing-unto) τῆς (of-the-one) μητρὸς (of-a-mother) αὐτοῦ (of-it) δεύτερον (to-second) εἰσελθεῖν (to-have-had-came-into) καὶ (and) γεννηθῆναι; (to-have-been-generated-unto?"
3:4. dicit ad eum Nicodemus quomodo potest homo nasci cum senex sit numquid potest in ventrem matris suae iterato introire et nasciNicodemus saith to him: How can a man be born when he is old? Can he enter a second time into his mother's womb and be born again?
4. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born?
3:4. Nicodemus said to him: “How could a man be born when he is old? Surely, he cannot enter a second time into his mother’s womb to be reborn?”
3:4. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother' s womb, and be born:

4: Никодим говорит Ему: как может человек родиться, будучи стар? неужели может он в другой раз войти в утробу матери своей и родиться?
3:4  λέγει πρὸς αὐτὸν [ὁ] νικόδημος, πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;
3:4. dicit ad eum Nicodemus quomodo potest homo nasci cum senex sit numquid potest in ventrem matris suae iterato introire et nasci
Nicodemus saith to him: How can a man be born when he is old? Can he enter a second time into his mother's womb and be born again?
3:4. Nicodemus said to him: “How could a man be born when he is old? Surely, he cannot enter a second time into his mother’s womb to be reborn?”
3:4. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Никодим не понял, каким образом человек может родиться для новой жизни, и Христос указывает ему два фактора, под действием которых это новое рождение возможно. Это, во-первых, вода, т. е. всего ближе, вода, которая в крещении Иоанновом служила символом очищения от грехов. Нужно Никодиму креститься сначала крещением Иоанновым и исповедать со всею искренностью грехи свои. Это и будет для него первым шагом к возрождению. Затем он должен получить Духа Святого - это уже со временем даровано будет ему от Бога. То и другое прямо необходимо для каждого, кто хочет войти в Царство Божие.

И Никодиму еще не поздно было исполнить первое условие, потому что Иоанн еще продолжал крестить, а кроме того и Сам Христос через учеников Своих также совершал крещение покаяния (Ин. 3:22-4:2). Духа же Святого он должен был получить после. Итак, следовательно, первая половина вопроса Никодима нашла себе разрешение. Хотя он, Никодим, и стар и в силу того сжился с своими предрассудками и склонностями, тем не менее он должен сознать и исповедать свою греховность, а затем уже Дух Святой даст ему силы для новой жизни.
Adam Clarke: Commentary on the Bible - 1831
3:4: How can a man be born when he is old? - It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive that, like the rest of the Jews, and like multitudes of Christians, he rested in the letter, without paying proper attention to the spirit: the shadow, without the thing signified, had hitherto satisfied him. Our Lord knew him to be in this state, and this was the cause of his pointed address to him.
Albert Barnes: Notes on the Bible - 1834
3:4: How can a man ... - It may seem remarkable that Nicodemus understood the Saviour literally, when the expression "to be born again" was in common use among the Jews to denote a change from "Gentilism" to "Judaism" by becoming a proselyte by baptism. The word with them meant a change from the state of a pagan to that of a Jew. But they never used it as applicable to a Jew, because they supposed that by his birth every Jew was entitled to all the privileges of the people of God. When, therefore, our Saviour used it of a Jew, when he affirmed its necessity of every man, Nicodemus supposed that there was an absurdity in the doctrine, or something that surpassed his comprehension, and he therefore asked whether it was possible that Jesus could teach so absurd a doctrine - as he could conceive no other sense as applicable to a Jew - as that he should, when old, enter a second time into his mother's womb and be born. And we may learn from this:
1. that prejudice leads men to misunderstand the plainest doctrines of religion.
2. that things which are at first incomprehensible or apparently absurd, may, when explained, become clear. The doctrine of regeneration, so difficult to Nicodemus, is plain to a "child" that is born of the Spirit.
3. Those in high rank in life, and who are learned, are often most ignorant about the plainest matters of religion. It is often wonderful that they exhibit so little acquaintance with the most simple subjects pertaining to the soul, and so much absurdity in their views.
4. A doctrine is not to be rejected because the rich and the great do not believe or understand it. The doctrine of regeneration was not false because Nicodemus did not comprehend it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: How: Joh 3:3, Joh 4:11, Joh 4:12, Joh 6:53, Joh 6:60; Co1 1:18, Co1 2:14
Geneva 1599
3:4 Nicodemus saith unto him, How (f) can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
(f) How can I who am old be born again? For Nicodemus answers as if Christ's words were only addressed to himself.
John Gill
3:4 Nicodemus saith unto him,.... Understanding him of a natural birth, to be repeated:
how can a man be born when he is old? as it seems by this, he himself now was:
can he enter the second time into his mothers womb, and be born? the Ethiopic version adds, "again"; and the Arabic version, "and then be born"; this he urges, as absurd, impracticable, and impossible; and which shows him to have been as yet a natural man, who could not receive nor discern spiritual things.
John Wesley
3:4 When he is old - As Nicodemus himself was.
Robert Jamieson, A. R. Fausset and David Brown
3:4 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.
3:53:5: Պատասխանի՛ ետ Յիսուս՝ եւ ասէ. Ամէն ամէն ասեմ քեզ, եթէ ոչ ոք ծնցի ՚ի ջրո՛յ եւ ՚ի Հոգւոյ, ո՛չ կարէ մտանել յարքայութիւն Աստուծոյ։
5. Յիսուս պատասխան տուեց եւ ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում քեզ, եթէ մէկը ջրից ու Հոգուց չծնուի, չի կարող Աստծու արքայութիւնը մտնել.
5 Յիսուս պատասխան տուաւ. «Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, Եթէ մարդ մը ջուրէն ու Հոգիէն չծնանի, չի կրնար Աստուծոյ թագաւորութիւնը մտնել։
Պատասխանի ետ Յիսուս եւ ասէ. Ամէն ամէն ասեմ քեզ. Եթէ ոչ ոք ծնցի ի ջրոյ եւ ի Հոգւոյ, ոչ կարէ մտանել յարքայութիւն Աստուծոյ:

3:5: Պատասխանի՛ ետ Յիսուս՝ եւ ասէ. Ամէն ամէն ասեմ քեզ, եթէ ոչ ոք ծնցի ՚ի ջրո՛յ եւ ՚ի Հոգւոյ, ո՛չ կարէ մտանել յարքայութիւն Աստուծոյ։
5. Յիսուս պատասխան տուեց եւ ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում քեզ, եթէ մէկը ջրից ու Հոգուց չծնուի, չի կարող Աստծու արքայութիւնը մտնել.
5 Յիսուս պատասխան տուաւ. «Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, Եթէ մարդ մը ջուրէն ու Հոգիէն չծնանի, չի կրնար Աստուծոյ թագաւորութիւնը մտնել։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Иисус отвечал: истинно, истинно говорю тебе, если кто не родится от воды и Духа, не может войти в Царствие Божие.
3:5  ἀπεκρίθη ἰησοῦς, ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
3:5. ἀπεκρίθη (It-was-separated-off) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) σοι, (unto-thee,"ἐὰν (If-ever) μή (lest) τις (a-one) γεννηθῇ (it-might-have-been-generated-unto) ἐξ (out) ὕδατος (of-a-water) καὶ (and) πνεύματος, (of-a-currenting-to) οὐ (not) δύναται ( it-ableth ) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:5. respondit Iesus amen amen dico tibi nisi quis renatus fuerit ex aqua et Spiritu non potest introire in regnum DeiJesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.
5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God.
3:5. Jesus responded: “Amen, amen, I say to you, unless one has been reborn by water and the Holy Spirit, he is not able to enter into the kingdom of God.
3:5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God.
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God:

5: Иисус отвечал: истинно, истинно говорю тебе, если кто не родится от воды и Духа, не может войти в Царствие Божие.
3:5  ἀπεκρίθη ἰησοῦς, ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
3:5. respondit Iesus amen amen dico tibi nisi quis renatus fuerit ex aqua et Spiritu non potest introire in regnum Dei
Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.
3:5. Jesus responded: “Amen, amen, I say to you, unless one has been reborn by water and the Holy Spirit, he is not able to enter into the kingdom of God.
3:5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: Of water and of the Spirit - To the baptism of water a man was admitted when he became a proselyte to the Jewish religion; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law. But the water which was used on the occasion was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin: now, as by that water the body was washed, cleansed, and refreshed, so, by the influences of the Holy Spirit, the soul was to be purified from its defilement, and strengthened to walk in the way of truth and holiness.
When John came baptizing with water, he gave the Jews the plainest intimations that this would not suffice; that it was only typical of that baptism of the Holy Ghost, under the similitude of fire, which they must all receive from Jesus Christ: see Mat 3:11. Therefore, our Lord asserts that a man must be born of water and the Spirit, i.e. of the Holy Ghost, which, represented under the similitude of water, cleanses, refreshes, and purifies the soul. Reader, hast thou never had any other baptism than that of water? If thou hast not had any other, take Jesus Christ's word for it, thou canst not, in thy present state, enter into the kingdom of God. I would not say to thee merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly, till he give thee to feel what is implied in it! Remember, it is Jesus only who baptizes with the Holy Ghost: see Joh 1:33. He who receives not this baptism has neither right nor title to the kingdom of God; nor can he with any propriety be termed a Christian, because that which essentially distinguished the Christian dispensation from that of the Jews was, that its author baptized all his followers with the Holy Ghost.
Though baptism by water, into the Christian faith, was necessary to every Jew and Gentile that entered into the kingdom of the Messiah, it is not necessary that by water and the Spirit (in this place) we should understand two different things: it is probably only an elliptical form of speech, for the Holy Spirit under the similitude of water; as, in Mat 3:3, the Holy Ghost and fire, do not mean two things, but one, viz. the Holy Ghost under the similitude of fire - pervading every part, refining and purifying the whole.
Albert Barnes: Notes on the Bible - 1834
3:5: Be born of water - By "water," here, is evidently signified "baptism." Thus the word is used in Eph 5:26; Tit 3:5. Baptism was practiced by the Jews in receiving a Gentile as a proselyte. It was practiced by John among the Jews; and Jesus here says that it is an ordinance of his religion, and the sign and seal of the renewing influences of his Spirit. So he said Mar 16:16, "He that believeth and is baptized shall be saved." It is clear from these places, and from the example of the apostles Act 2:38, Act 2:41; Act 8:12-13, Act 8:36, Act 8:38; Act 9:18; Act 10:47-48; Act 16:15, Act 16:33; Act 18:8; Act 22:16; Gal 3:27, that they considered this ordinance as binding on all who professed to love the Lord Jesus. And though it cannot be said that none who are not baptized can be saved, yet Jesus meant, undoubtedly, to be understood as affirming that this was to be the regular and uniform way of entering into his church; that it was the appropriate mode of making a profession of religion; and that a man who neglected this, when the duty was made known to him, neglected a plain command of God. It is clear, also, that any other command of God might as well be neglected or violated as this, and that it is the duty of everyone not only to love the Saviour, but to make an acknowledgment of that love by being baptized, and by devoting himself thus to his service.
But, lest Nicodemus should suppose that this was all that was meant, he added that it was necessary that he should "be born of the Spirit" also. This was predicted of the Saviour, that he should "baptize with the Holy Ghost and with fire," Mat 3:11. By this is clearly intended that the heart must be changed by the agency of the Holy Spirit; that the love of sin must be abandoned; that man must repent of crime and turn to God; that he must renounce all his evil propensities, and give himself to a life of prayer and holiness, of meekness, purity, and benevolence. This great change is in the Scripture ascribed uniformly to the Holy Spirit, Tit 3:5; Th1 1:6; Rom 5:5; Pe1 1:22.
Cannot enter into - This is the way, the appropriate way, of entering into the kingdom of the Messiah here and hereafter. He cannot enter into the true church here, or into heaven in the world to come, except in connection with a change of heart, and by the proper expression of that change in the ordinances appointed by the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: born: Joh 3:3; Isa 44:3, Isa 44:4; Eze 36:25-27; Mat 3:11; Mar 16:16; Act 2:38; Eph 5:26; Tit 3:4-7; Pe1 1:2, Pe1 3:21; Jo1 5:6-8
and of: Joh 1:13; Rom 8:2; Co1 2:12, Co1 6:11; Jo1 2:29, Jo1 5:1, Jo1 5:6-8
cannot: Mat 5:20, Mat 18:3, Mat 28:19; Luk 13:3, Luk 13:5, Luk 13:24; Act 2:38, Act 3:19; Rom 14:17; Co2 5:17, Co2 5:18; Gal 6:15; Eph 2:4-10; Th2 2:13, Th2 2:14
John Gill
3:5 Jesus answered, verily, verily, I say unto thee,.... Explaining somewhat more clearly, what he before said:
except a man be born of water and of the Spirit: these are, , "two words", which express the same thing, as Kimchi observes in many places in his commentaries, and signify the grace of the Spirit of God. The Vulgate Latin and Ethiopic versions read, "the Holy Spirit", and so Nonnus; and who doubtless is intended: by "water", is not meant material water, or baptismal water; for water baptism is never expressed by water only, without some additional word, which shows, that the ordinance of water baptism is intended: nor has baptism any regenerating influence in it; a person may be baptized, as Simon Magus was, and yet not born again; and it is so far from having any such virtue, that a person ought to be born again, before he is admitted to that ordinance: and though submission to it is necessary, in order to a person's entrance into a Gospel church state; yet it is not necessary to the kingdom of heaven, or to eternal life and salvation: such a mistaken sense of this text, seems to have given the first birth and rise to infant baptism in the African churches; who taking the words in this bad sense, concluded their children must be baptized, or they could not be saved; whereas by "water" is meant, in a figurative and metaphorical sense, the grace of God, as it is elsewhere; see Ezek 36:25. Which is the moving cause of this new birth, and according to which God begets men again to, a lively hope, and that by which it is effected; for it is by the grace of God, and not by the power of man's free will, that any are regenerated, or made new creatures: and if Nicodemus was an officer in the temple, that took care to provide water at the feasts, as Dr. Lightfoot thinks, and as it should seem Nicodemon ben Gorion was, by the story before related of him; See Gill on Jn 3:1; very pertinently does our Lord make mention of water, it being his own element: regeneration is sometimes ascribed to God the Father, as in 1Pet 1:3, and sometimes to the Son, 1Jn 2:29 and here to the Spirit, as in Tit 3:5, who convinces of sin, sanctifies, renews, works faith, and every other grace; begins and carries on the work of grace, unto perfection;
he cannot enter into the kingdom of God; and unless a man has this work of his wrought on his soul, as he will never understand divine and spiritual things, so he can have no right to Gospel ordinances, or things appertaining to the kingdom of God; nor can he be thought to have passed from death to life, and to have entered into an open state of grace, and the kingdom of it; or that living and dying so, he shall ever enter into the kingdom of heaven; for unless a man is regenerated, he is not born heir apparent to it; and without internal holiness, shall not enter into it, enjoy it, or see God.
John Wesley
3:5 Except a man be born of water and of the Spirit - Except he experience that great inward change by the Spirit, and be baptized (wherever baptism can be had) as the outward sign and means of it.
Robert Jamieson, A. R. Fausset and David Brown
3:5 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 36:25-27), 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 (Tit 3:5).
3:63:6: Զի ծնեալն ՚ի մարմնոյ՝ մարմի՛ն է, եւ ծնեալն ՚ի Հոգւոյ՝ հոգի է։
6. որովհետեւ մարմնից ծնուածը մարմին է, իսկ Հոգուց ծնուածը՝ հոգի:
6 Մարմինէն ծնածը մարմին է ու Հոգիէն ծնածը հոգի է։
Զի ծնեալն ի մարմնոյ մարմին է, եւ ծնեալն ի Հոգւոյ հոգի է:

3:6: Զի ծնեալն ՚ի մարմնոյ՝ մարմի՛ն է, եւ ծնեալն ՚ի Հոգւոյ՝ հոգի է։
6. որովհետեւ մարմնից ծնուածը մարմին է, իսկ Հոգուց ծնուածը՝ հոգի:
6 Մարմինէն ծնածը մարմին է ու Հոգիէն ծնածը հոգի է։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Рожденное от плоти есть плоть, а рожденное от Духа есть дух.
3:6  τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν.
3:6. τὸ (The-one) γεγεννημένον (having-had-come-to-be-generated-unto) ἐκ (out) τῆς (of-the-one) σαρκὸς (of-a-flesh) σάρξ (a-flesh) ἐστιν, (it-be,"καὶ (and) τὸ (the-one) γεγεννημένον (having-had-come-to-be-generated-unto) ἐκ (out) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) πνεῦμά (a-currenting-to) ἐστιν. (it-be)
3:6. quod natum est ex carne caro est et quod natum est ex Spiritu spiritus estThat which is born of the flesh is flesh: and that which is born of the Spirit is spirit.
6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
3:6. What is born of the flesh is flesh, and what is born of the Spirit is spirit.
3:6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
That which is born of the flesh is flesh; and that which is born of the Spirit is spirit:

6: Рожденное от плоти есть плоть, а рожденное от Духа есть дух.
3:6  τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν.
3:6. quod natum est ex carne caro est et quod natum est ex Spiritu spiritus est
That which is born of the flesh is flesh: and that which is born of the Spirit is spirit.
3:6. What is born of the flesh is flesh, and what is born of the Spirit is spirit.
3:6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: В ответ на вторую половину вопроса Никодима: можно ли снова родиться по плоти? Христос говорит, что в таком вторичном рождении по плоти - которое конечно и невозможно - нет никакой пользы. Все, что родится от плоти - это общее правило, приложимое и к тому второму рождению, о котором думает Никодим - есть плоть, т. е. подчинено греховным наклонностям (Быт. 6:3: и др. места). Новая духовная, святая жизнь может возникнуть только под действием Духа Божия. Это будет уже действительно возрождение.
Adam Clarke: Commentary on the Bible - 1831
3:6: That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus in Joh 3:4. Can a man enter the second time into his mother's womb and be born? Our Lord here intimates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it - like will beget its like. The kingdom of God is spiritual and holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essentially necessary, to prepare the soul for a holy and spiritual kingdom.
Albert Barnes: Notes on the Bible - 1834
3:6: That which is born of the flesh - To show the necessity of this change, the Saviour directs the attention of Nicodemus to the natural condition of man. By "that which is born of the flesh" he evidently intends man as he is by nature, in the circumstances of his natural birth. Perhaps, also, he alludes to the question asked by Nicodemus, whether a man could be born when he was old? Jesus tells him that if this could be, it would not answer any valuable purpose; he would still have the same propensities and passions. Another change was therefore indispensable.
Is flesh - Partakes of the nature of the parent. Compare Gen 5:3. As the parents are corrupt and sinful, so will be their descendants. See Job 14:4. And as the parents are wholly corrupt by nature, so their children will be the same. The word "flesh" here is used as meaning "corrupt, defiled, sinful." The "flesh" in the Scriptures is often used to denote the sinful propensities and passions of our nature, as those propensities are supposed to have their seat in the animal nature. "The works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness," etc., Gal 5:19-20. See also Eph 2:3; Pe1 3:21; Pe1 2:18; Jo1 2:16; Rom 8:5.
Is born of the Spirit - Of the Spirit of God, or by the agency of the Holy Spirit.
Is spirit - Is spiritual, "like" the spirit, that is, holy, pure. Here we learn:
1. that all men are by nature sinful.
2. that none are renewed but by the Spirit of God. If man did the work himself, it would he still carnal and impure.
3. that the effect of the new birth is to make men holy.
4. and, that no man can have evidence that he is born again who is not holy, and just in proportion as he becomes pure in his life will be the evidence that he is born of the Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: born of the flesh: Gen 5:3, Gen 6:5, Gen 6:12; Job 14:4, Job 15:14-16, Job 25:4; Psa 51:10; Rom 7:5, Rom 7:18, Rom 7:25; Rom 8:1, Rom 8:4, Rom 8:5-9, Rom 8:13; Co1 15:47-49; Co2 5:17; Gal 5:16-21, Gal 5:24; Eph 2:3; Col 2:11
that: Eze 11:19, Eze 11:20, Eze 36:26, Eze 36:27; Rom 8:5, Rom 8:9; Co1 6:17; Gal 5:17; Jo1 3:9
Geneva 1599
3:6 That which is born of the flesh is (g) flesh; and that which is born of the Spirit is spirit.
(g) That is, fleshly, namely, wholly unclean and under the wrath of God: and therefore this word "flesh" signifies the corrupt nature of man: contrary to which is the Spirit, that is, the man ingrafted into Christ through the grace of the Holy Spirit, whose nature is everlasting and immortal, though the strife of the flesh remains.
John Gill
3:6 That which is born of the flesh, is flesh,.... Man by his natural birth, and as he is born according to the flesh of his natural parents, is a mere natural man; that is, he is carnal and corrupt, and cannot discern spiritual things; nor can he, as such, enter into, and inherit the kingdom of God; see 1Cor 2:14. And therefore there is a necessity of his being born again, or of the grace of the Spirit, and of his becoming a spiritual man; and if he was to be, or could be born again of the flesh, or ever so many times enter into his mothers womb, and be born, was it possible, he would still be but a natural and a carnal man, and so unfit for the kingdom of God. By "flesh" here, is not meant the fleshy part of man, the body, as generated of another fleshy substance; for this is no other than what may be said of brutes; and besides, if this was the sense, "spirit", in the next clause, must mean the soul, whereas one soul is not generated from another: but by flesh is designed, the nature of man; not merely as weak and frail, but as unclean and corrupt, through sin; and which being propagated by natural generation from sinful men, cannot be otherwise; for "who can bring a clean thing out of an unclean? not one", Job 14:4. And though the soul of man is of a spiritual nature, and remains a spirit, notwithstanding the pollution of sin; yet it being defiled with the flesh, and altogether under the power and influence of the lusts of the flesh, it may well be said to be carnal or fleshly: hence "flesh", as it stands opposed to spirit, signifies the corruption of nature, Gal 5:17; and such who are in a state of unregeneracy, are said to be after the flesh, and in the flesh, and even the mind itself is said to be carnal, Rom 8:5.
And that which is born of the Spirit, is spirit: a man that is regenerated by the Spirit of God, and the efficacy of his grace, is a spiritual man; he can discern and judge all things of a spiritual nature; he is a fit person to be admitted to spiritual ordinances and privileges; and appears to be in the spiritual kingdom of Christ; and has a right to the world of blessed spirits above; and when his body is raised a spiritual body, will be admitted in soul, body, and spirit, into the joy of his Lord. "Spirit" in the first part of this clause, signifies the Holy Spirit of God, the author of regeneration and sanctification; whence that work is called the sanctification of the Spirit, and the renewing of the Holy Ghost, 1Pet 1:2. And "spirit", in the latter part, intends the internal work of grace upon the soul, from whence a man is denominated a spiritual man; and as a child bears the same name with its parent, so this is called by the same, as the author and efficient cause of it: and besides, it is of a spiritual nature itself, and exerts itself in spiritual acts and exercises, and directs to, and engages in spiritual things; and has its seat also in the spirit, or soul of man.
John Wesley
3:6 That which is born of the flesh is flesh - Mere flesh, void of the Spirit, yea, at enmity with it; And that which is born of the Spirit is spirit - Is spiritual, heavenly, divine, like its Author.
Robert Jamieson, A. R. Fausset and David Brown
3:6 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 8:1-9). 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."
3:73:7: Դու՝ մի՛ զարմանար, թէ ասացի քեզ. Պա՛րտ է ձեզ ծնանել վերստին։
7. Դու մի՛ զարմացիր, որ քեզ ասացի՝ պէտք է ձեզ վերստին ծնուել.
7 Դուն մի՛ զարմանար որ քեզի ըսի. ‘Պէտք է ձեզի նորէն ծնանիլ’։
Դու մի՛ զարմանար թէ ասացի քեզ. Պարտ է ձեզ ծնանել վերստին:

3:7: Դու՝ մի՛ զարմանար, թէ ասացի քեզ. Պա՛րտ է ձեզ ծնանել վերստին։
7. Դու մի՛ զարմացիր, որ քեզ ասացի՝ պէտք է ձեզ վերստին ծնուել.
7 Դուն մի՛ զարմանար որ քեզի ըսի. ‘Պէտք է ձեզի նորէն ծնանիլ’։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Не удивляйся тому, что Я сказал тебе: должно вам родиться свыше.
3:7  μὴ θαυμάσῃς ὅτι εἶπόν σοι, δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν.
3:7. μὴ (Lest) θαυμάσῃς (thou-might-have-marvelled-to) ὅτι (to-which-a-one) εἶπόν (I-had-said) σοι (unto-thee,"Δεῖ (It-bindeth) ὑμᾶς (to-ye) γεννηθῆναι (to-have-been-generated-unto) ἄνωθεν. (up-unto-which-from)
3:7. non mireris quia dixi tibi oportet vos nasci denuoWonder not that I said to thee: You must be born again.
7. Marvel not that I said unto thee, Ye must be born anew.
3:7. You should not be amazed that I said to you: You must be born anew.
3:7. Marvel not that I said unto thee, Ye must be born again.
Marvel not that I said unto thee, Ye must be born again:

7: Не удивляйся тому, что Я сказал тебе: должно вам родиться свыше.
3:7  μὴ θαυμάσῃς ὅτι εἶπόν σοι, δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν.
3:7. non mireris quia dixi tibi oportet vos nasci denuo
Wonder not that I said to thee: You must be born again.
3:7. You should not be amazed that I said to you: You must be born anew.
3:7. Marvel not that I said unto thee, Ye must be born again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Христос видит, что Никодим удивляется такому решительному Его заявлению необходимости возрождения, и приглашает поэтому Никодима перейти от удивления к скорейшему осуществлению предъявленного ему Христом требования.
Albert Barnes: Notes on the Bible - 1834
3:7: Marvel not - Wonder not. It is possible that Nicodemus in some way still expressed a doubt of the doctrine, and Jesus took occasion in a very striking manner to illustrate it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Marvel: Joh 3:12, Joh 5:28, Joh 6:61-63
Ye: Joh 3:3; Job 15:14; Mat 13:33-35; Rom 3:9-19, Rom 9:22-25, Rom 12:1, Rom 12:2; Eph 4:22-24; Col 1:12; Heb 12:14; Pe1 1:14-16, Pe1 1:22; Rev 21:27
again: or, from above
John Gill
3:7 Marvel not that I said unto thee,...., For Nicodemus was quite astonished, at this doctrine of the new birth; it was altogether new to him, and unheard of by him; nor could he understand, nor conceive in what manner it could be:
ye must be born again; in "four" of Beza's copies, it is read "we"; but as Christ was not begotten in a carnal way, or descended not from Adam in the ordinary way of generation, he was not carnal and corrupt, nor in the least tainted with sin; and so stood in no need of regeneration; wherefore such a reading must be rejected. There is a necessity of the regeneration of those, who are the chosen of God, and the redeemed of the Lamb; and of them only can the words be understood; for as for others, they neither can, nor will, nor must be born again: but the people of God "must"; partly because it is the will of God; it is his purpose and resolution, that they shall be regenerated; he has chosen them, through sanctification of the Spirit, unto salvation by Christ: this is the way and method of saving sinners he has fixed upon, namely, not to save them by works of righteousness, but by grace, and according to abundant mercy, through the washing of regeneration, and the renewing of the Holy Ghost: and partly, because of the case and condition of men, which requires it; for whereas the chosen people of God, are predestinated to the adoption of children, and are taken into the family of God, and are heirs to an inheritance, it is necessary they should have a nature, temper, and disposition of mind, suitable to the inheritance they are to enjoy; which they have not in their natural estate, and which is conveyed to them in regeneration: besides, their carnal minds are enmity to God, and it is necessary that they should be friendly to him, which cannot be without regeneration; nor can they, till they are born again, please God, or do those things which are pleasing to him: to which may be added, which Christ has before suggested, and which shows the necessity of it, that without it, no man can either see, or enter into the kingdom of God. To take off the surprise of Nicodemus, our Lord instances in a common natural case, and to which this affair of regeneration may be compared, and by it illustrated.
John Wesley
3:7 Ye must be born again - To be born again, is to be inwardly changed from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world.
Robert Jamieson, A. R. Fausset and David Brown
3:7 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" (Jn 3:5) --this is remarkable, showing that our Lord meant to hold Himself forth as "separate from sinners."
3:83:8: Զի հողմ՝ ուր կամի շնչէ՛. եւ զձայն նորա լսես. այլ ո՛չ գիտես ուստի՛ գայ՝ կամ յո՛ երթայ. սոյնպէս՝ եւ ամենայն ծնեալն ՚ի Հոգւոյն[1633]։ [1633] Ոմանք. Եւ զձայնն նորա... նոյնպէս եւ ամենայն։
8. որովհետեւ քամին ուր ուզում է՝ փչում է, եւ նրա ձայնը լսում ես, բայց չգիտես որտեղից է գալիս կամ ուր է գնում. այսպէս է եւ ամէն ոք, որ Հոգուց է ծնուած»:
8 Հովը ուր որ ուզէ՝ կը փչէ։ Անոր ձայնը կը լսես, բայց չես գիտեր ուրկէ՞ կու գայ, կամ ո՞ւր կ’երթայ։ Այսպէս ալ է այն ամէնը, որ Հոգիէն կը ծնանի»։
Զի հողմ ուր կամի շնչէ, եւ զձայն նորա լսես, այլ ոչ գիտես ուստի գայ կամ յո երթայ. սոյնպէս եւ ամենայն ծնեալն ի Հոգւոյն:

3:8: Զի հողմ՝ ուր կամի շնչէ՛. եւ զձայն նորա լսես. այլ ո՛չ գիտես ուստի՛ գայ՝ կամ յո՛ երթայ. սոյնպէս՝ եւ ամենայն ծնեալն ՚ի Հոգւոյն[1633]։
[1633] Ոմանք. Եւ զձայնն նորա... նոյնպէս եւ ամենայն։
8. որովհետեւ քամին ուր ուզում է՝ փչում է, եւ նրա ձայնը լսում ես, բայց չգիտես որտեղից է գալիս կամ ուր է գնում. այսպէս է եւ ամէն ոք, որ Հոգուց է ծնուած»:
8 Հովը ուր որ ուզէ՝ կը փչէ։ Անոր ձայնը կը լսես, բայց չես գիտեր ուրկէ՞ կու գայ, կամ ո՞ւր կ’երթայ։ Այսպէս ալ է այն ամէնը, որ Հոգիէն կը ծնանի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Дух дышит, где хочет, и голос его слышишь, а не знаешь, откуда приходит и куда уходит: так бывает со всяким, рожденным от Духа.
3:8  τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ᾽ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.
3:8. τὸ (The-one) πνεῦμα (a-currenting-to) ὅπου (to-which-of-whither) θέλει (it-determineth) πνεῖ, (it-currenteth-unto,"καὶ (and) τὴν (to-the-one) φωνὴν (to-a-sound) αὐτοῦ (of-it) ἀκούεις, (thou-hear,"ἀλλ' (other) οὐκ (not) οἶδας (thou-had-come-to-see) πόθεν (whither-from) ἔρχεται ( it-cometh ) καὶ (and) ποῦ (of-whither) ὑπάγει: (it-leadeth-under) οὕτως (unto-the-one-this) ἐστὶν (it-be) πᾶς (all) ὁ (the-one) γεγεννημένος (having-had-come-to-be-generated-unto) ἐκ (out) τοῦ (of-the-one) πνεύματος. (of-a-currenting-to)
3:8. Spiritus ubi vult spirat et vocem eius audis sed non scis unde veniat et quo vadat sic est omnis qui natus est ex SpirituThe Spirit breatheth where he will and thou hearest his voice: but thou knowest not whence he cometh and whither he goeth. So is every one that is born of the Spirit.
8. The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
3:8. The Spirit inspires where he wills. And you hear his voice, but you do not know where he comes from, or where he is going. So it is with all who are born of the Spirit.”
3:8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit:

8: Дух дышит, где хочет, и голос его слышишь, а не знаешь, откуда приходит и куда уходит: так бывает со всяким, рожденным от Духа.
3:8  τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ᾽ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.
3:8. Spiritus ubi vult spirat et vocem eius audis sed non scis unde veniat et quo vadat sic est omnis qui natus est ex Spiritu
The Spirit breatheth where he will and thou hearest his voice: but thou knowest not whence he cometh and whither he goeth. So is every one that is born of the Spirit.
3:8. The Spirit inspires where he wills. And you hear his voice, but you do not know where he comes from, or where he is going. So it is with all who are born of the Spirit.”
3:8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Никодим, однако, по-видимому, не переставал в себе удивляться, как возможно ему, человеку старому, отрешиться от всяких греховных наклонностей и привычек. Он хотел понять, как совершается этот процесс духовного возрождения человека. Но Христос притчей разъясняет ему, что он всего понять своим разумом - не может. Вот, например, ветер (по-русски неточно: дух. [133а] Разве Никодим в состоянии объяснить себе, откуда ветер приходит и куда уходит? Точно так же нет ничего удивительного в том, что Никодим не понимает, как действует на человека Дух Божий.

Рассмотрим, однако, в подробностях сравнение, употребленное Христом.

Во-первых, Он говорит о ветре, что он имеет полную свободу движения: человек не может заставить ветер переменить свое направление или успокоить его. Во-вторых, действие ветра чувствуется даже и тогда, когда от него всячески ограждают себя: его слышно и при запертых дверях. В-третьих, не знают пункта, с какого начинается движение ветра в каждом данном случае, и того конечного пункта, до какого доходит это движение.

Действию ветра подобно и действие Духа Божия в человеке.

Во-первых, Дух действует там, где хочет (ср. 1Кор. 12:11), и Его нельзя присвоить себе силою, а можно получить только как дар (Ин. 7:39).

Во-вторых, присутствие Духа нельзя не приметить тому, кто возрожден Духом: даже и другие, не совсем глухие и слепые, чувствуют, что в возрожденном присутствует и действует этот Дух (Ин. 7:38).

В-третьих, ни сам возрожденный, ни кто-либо другой не может определить, где, когда и как Дух начал оказывать на него действие. Так же мало знают возрожденные и о своем последнем состоянии, к какому их ведет Дух (1Ин. 3:2). Возникновение и завершение жизни человека возрожденного - его тайна, и тем не менее это не мешает или, точнее, не должно побуждать человека сомневаться в истинности возрождения.
Adam Clarke: Commentary on the Bible - 1831
3:8: The wind bloweth - Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions - we hear its sound, perceive its operation in the motion of the trees, etc., and feel it on ourselves - but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Rom 8:16; for, he that believeth hath the witness in himself, Jo1 4:13; Jo1 5:10; Gal 4:6. And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, Jo1 5:4.
Albert Barnes: Notes on the Bible - 1834
3:8: The wind bloweth ... - Nicodemus had objected to the doctrine because he did not understand how it could be. Jesus shows him that he ought not to reject it on that account, for he constantly believed things quite as difficult. It might appear incomprehensible, but it was to be judged of by its effects. As in this case of the wind, the effects were seen, the sound was heard, important changes were produced by it, trees and clouds were moved, yet the wind is not seen, nor do we know whence it comes, nor by what laws it is governed; so it is with the operations of the Spirit. We see the changes produced. Men just now sinful become holy; the thoughtless become serious; the licentious become pure; the vicious, moral; the moral, religious; the prayerless, prayerful; the rebellious and obstinate, meek, and mild, and gentle. When we see such changes, we ought no more to doubt that they are produced by some cause - by some mighty agent, than when we see the trees moved, or the waters of the ocean piled on heaps, or feet the cooling effects of a summer's breeze. In those cases we attribute it to the "wind," though we see it not, and though we do not understand its operations. We may learn, hence:
1. that the proper evidence of conversion is the effect on the life.
2. that we are not too curiously to search for the cause or manner of the change.
3. that God has power over the most hardened sinner to change him, as he has power over the loftiest oak, to bring it down by a sweeping blast.
4. that there may be great variety in the modes of the operation of the Spirit. As the "wind" sometimes sweeps with a tempest, and prostrates all before it, and sometimes breathes upon us in a mild evening zephyr, so it is with the operations of the Spirit. The sinner sometimes trembles and is prostrate before the truth, and sometimes is sweetly and gently drawn to the cross of Jesus.
Where it listeth - Where it "wills" or "pleases."
So is every one ... - Everyone that is born of the Spirit is, in some respects, like the effects of the wind. You see it not, you cannot discern its laws, but you see its effects," and you know therefore that it does exist and operate. Nicodemus' objection was, that he could not "see" this change, or perceive "how" it could be. Jesus tells him that he should not reject a doctrine merely because he could not understand it. Neither could the "wind" be seen, but its effects were well known, and no one doubted the existence or the power of the agent. Compare Ecc 11:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: wind: Job 37:10-13, Job 37:16, Job 37:17, Job 37:21-23; Psa 107:25, Psa 107:29; Ecc 11:4, Ecc 11:5; Eze 37:9; Act 2:2, Act 4:31; Co1 2:11, Co1 12:11
so: Joh 1:13; Isa 55:9-13; Mar 4:26-29; Luk 6:43, Luk 6:44; Co1 2:11; Jo1 2:29, Jo1 3:8, Jo1 3:9
Geneva 1599
3:8 The wind bloweth where it (h) listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.
(h) With free and wandering blasts as it wishes.
John Gill
3:8 The wind bloweth where it listeth,.... For ought any mortal can say, or do to the contrary: and so the Spirit of God is a free agent in regeneration; he works how, and where, and when he pleases; he acts freely in the first operation of his grace on the heart, and in all after influences of it; as well as in the donation of his gifts to men, for different purposes; see 1Cor 12:11; and this grace of the Spirit in regeneration, like the wind, is powerful and irresistible; it carries all before it; there is no withstanding it; it throws down Satan's strong holds, demolishes the fortifications of sin; the whole posse of hell, and the corruptions of a man's heart, are not a match for it; when the Spirit works, who can let?
and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth; as the wind, though its sound is heard, and its force felt, it cannot be seen; nor is it known certainly, from whence it comes, and where are the treasures of it; from whence it begins, and where it ends; so is the grace of the Spirit of God in regeneration to a natural man; it is imperceptible, indiscernible, and unaccountable by him, 1Cor 2:14.
So is every one that is born of the Spirit: he is regenerated by grace, that is, as free and sovereign, as powerful and irresistible, and as secret and imperceptible, as the wind is: and seeing so ordinary a thing as the blowing of the wind is of such a nature, and so little to be accounted for; regeneration by the Spirit of God, who is comparable to the wind, and whose name so signifies, need not be thought so marvellous and astonishing, though the natural man discerns it not, and cannot account for it. The beauty and propriety of this simile will more appear by observing, that the same Hebrew word, is used both for the wind, and for the Spirit of God; it is used for the "wind", in Gen 3:8; and in other places, and for the Spirit of God, in Gen 1:2, and elsewhere: and so likewise the Greek word is used for them both, for the wind in this place, and often for the Holy Ghost: and it may be observed, that the Holy Spirit, because of his powerful, comfortable, and quickening influences, is compared to the wind, especially to the south wind, in some passages of the Old Testament, which Christ might have in view, Song 4:16. What our Lord here says, concerning the wind, is confirmed by all experience, and philosophical observations; the rise of winds, from whence they come, and whither they go, cannot be ascertained; the treasures of them are only with God, and known to him; see Eccles 11:5.
John Wesley
3:8 The wind bloweth - According to its own nature, not thy will, and thou hearest the sound thereof - Thou art sure it doth blow, but canst not explain the particular manner of its acting. So is every one that is born of the Spirit - The fact is plain, the manner of his operations inexplicable.
Robert Jamieson, A. R. Fausset and David Brown
3:8 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 37:9-14).
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.
3:93:9: Պատասխանի ետ Նիկոդեմոս՝ եւ ասէ ցնա. Զիա՞րդ մարթի այդմ լինել։
9. Նիկոդեմոսը հարցրեց նրան. «Այդ ինչպէ՞ս կարող է լինել»:
9 Նիկոդէմոս հարցուց անոր. «Այդ ի՞նչպէս կրնայ ըլլալ»։
Պատասխանի ետ Նիկոդեմոս եւ ասէ ցնա. Զիա՞րդ մարթի այդմ լինել:

3:9: Պատասխանի ետ Նիկոդեմոս՝ եւ ասէ ցնա. Զիա՞րդ մարթի այդմ լինել։
9. Նիկոդեմոսը հարցրեց նրան. «Այդ ինչպէ՞ս կարող է լինել»:
9 Նիկոդէմոս հարցուց անոր. «Այդ ի՞նչպէս կրնայ ըլլալ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Никодим сказал Ему в ответ: как это может быть?
3:9  ἀπεκρίθη νικόδημος καὶ εἶπεν αὐτῶ, πῶς δύναται ταῦτα γενέσθαι;
3:9. ἀπεκρίθη (It-was-separated-off) Νικόδημος (a-Nikodemos) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Πῶς (Unto-whither) δύναται ( it-ableth ,"ταῦτα (the-ones-these," γενέσθαι ; ( to-have-had-became ?"
3:9. respondit Nicodemus et dixit ei quomodo possunt haec fieriNicodemus answered and said to him: How can these things be done?
9. Nicodemus answered and said unto him, How can these things be?
3:9. Nicodemus responded and said to him, “How are these things able to be accomplished?”
3:9. Nicodemus answered and said unto him, How can these things be?
Nicodemus answered and said unto him, How can these things be:

9: Никодим сказал Ему в ответ: как это может быть?
3:9  ἀπεκρίθη νικόδημος καὶ εἶπεν αὐτῶ, πῶς δύναται ταῦτα γενέσθαι;
3:9. respondit Nicodemus et dixit ei quomodo possunt haec fieri
Nicodemus answered and said to him: How can these things be done?
3:9. Nicodemus responded and said to him, “How are these things able to be accomplished?”
3:9. Nicodemus answered and said unto him, How can these things be?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Христос начинает теперь учить Никодима тому, чему он не научился из Писания, хотя и мог научиться. Прежде всего Он жалуется на недостаток веры у Никодима и всего ученого сословия раввинов.

Мы. Христос в Евангелиях нигде не говорит о Себе во множественном числе, следовательно, здесь Он, кроме Себя, имеет в виду кого-либо другого. Кого же? Учеников Своих? Нет, ученики Его еще не выступали с Ним в качестве проповедников. Естественнее всего здесь видеть указание на Иоанна Крестителя, который в то время с успехом продолжал свою деятельность (3:23: и сл.). Деятельность Иоанна и деятельность Христа - это две ступени единого откровения Божия. Оба они являются вполне достойными доверия свидетелями, потому что говорят о том, что видели (Иоанн, конечно, в состоянии пророческого вдохновения - ср. 1:34: и я видел и засвидетельствовал, - а Христос в силу Своего непрерывного общения с Отцом 1:18). Тем не менее Никодим и другие ему подобные не принимают свидетельства Иоанна и Христа. Таким образом, веру из-за знамений, которую обнаружили в то время многие бывшие на празднике Пасхи в Иерусалиме, Христос не признает настоящей верой: это скорее может быть названо неверием!
Adam Clarke: Commentary on the Bible - 1831
3:9: How can these things be? - Our Lord had very plainly told him how these things could be, and illustrated the new birth by one of the most proper similes that could be chosen; but so intent was this great man an making every thing submit to the testimony of his senses that he appears unwilling to believe any thing, unless he can comprehend it. This is the case with many - they profess to believe because they comprehend; but they are impostors who speak thus: there is not a man in the universe that can fully comprehend one operation, either of God or his instrument nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith.
Albert Barnes: Notes on the Bible - 1834
3:9: How can these things be? - Nicodemus was still unwilling to admit the doctrine unless he understood it; and we have here an instance of a man of rank stumbling at one of the plainest doctrines of religion, and unwilling to admit a truth because he could not understand "how" it could be, when he daily admitted the truth of facts in other things which he could as little comprehend. And we may learn:
1. that people will often admit facts on other subjects, and be greatly perplexed by similar facts in religion.
2. that no small part of people's difficulties are because they cannot understand how or why a thing is.
3. that people of rank and learning are as likely to be perplexed by these things as those in the obscurest and humblest walks of life.
4. that this is one reason why such men, particularly, so often reject the truths of the gospel.
5. that this is a very unwise treatment of truth, and a way which they do not apply to other things.
If the wind cools and refreshes me in summer if it prostrates the oak or lashes the sea into foam - if it destroys my house or my grain, it matters little how it does this; and so of the Spirit. If it renews my heart, humbles my pride, subdues my sin, and comforts my soul, it is a matter of little importance how it does all this. Sufficient for me is it to know that it is done, and to taste the blessings which flow from the renewing. and sanctifying grace of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: How: Joh 3:4, Joh 6:52, Joh 6:60; Pro 4:18; Isa 42:16; Mar 8:24, Mar 8:25; Luk 1:34
Geneva 1599
3:9 (3) Nicodemus answered and said unto him, How can these things be?
(3) The secret mystery of our regeneration which cannot be comprehended by man's capacity, is perceived by faith, and that in Christ only, because he is both God on earth, and man in heaven, that is to say, man in such a way that he is God also, and therefore almighty: and God in such a way that he is man also, and therefore his power is made manifest to us.
John Gill
3:9 Nicodemus answered and said unto him,.... Remaining still as ignorant as ever, though Christ had explained the phrase "born again", at which he stumbled, by a being "born of water and of the Spirit", or of the grace of the Spirit of God; and had illustrated this by the free, powerful, and invisible blowing of the wind:
how can these things be? The Arabic version reads, "how can this be?" referring either to the last thing said, that a man's being born of the Spirit, is like the blowing of the wind; or to the explanation of the first expression, that a man should be born of water, and of the Spirit; or to the first assertion itself, that a man should be born again; which notwithstanding the explanation and illustration, seemed as impossible, and as impracticable as ever; or rather to them all, and so the Persic version reads, "how can all these things be?"
Robert Jamieson, A. R. Fausset and David Brown
3:9 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].
3:103:10: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Դու ես վարդապետ Իսրայէլի՝ եւ զայդ՝ ո՛չ գիտես։
10. Յիսուս պատասխանեց եւ ասաց նրան. «Դո՛ւ ես Իսրայէլի վարդապետ եւ այդ չգիտե՞ս:
10 Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Դուն Իսրայէլի մէջ վարդապետ մըն ես եւ այս բաները չե՞ս գիտեր։
Պատասխանի ետ Յիսուս եւ ասէ ցնա. Դու ես վարդապետ Իսրայելի եւ զայդ ո՞չ գիտես:

3:10: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Դու ես վարդապետ Իսրայէլի՝ եւ զայդ՝ ո՛չ գիտես։
10. Յիսուս պատասխանեց եւ ասաց նրան. «Դո՛ւ ես Իսրայէլի վարդապետ եւ այդ չգիտե՞ս:
10 Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Դուն Իսրայէլի մէջ վարդապետ մըն ես եւ այս բաները չե՞ս գիտեր։
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3:1010: Иисус отвечал и сказал ему: ты--учитель Израилев, и этого ли не знаешь?
3:10  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, σὺ εἶ ὁ διδάσκαλος τοῦ ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις;
3:10. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) διδάσκαλος (a-teaching-speaker) τοῦ (of-the-one) Ἰσραὴλ (of-an-Israel) καὶ (and) ταῦτα (to-the-ones-these) οὐ (not) γινώσκεις; (thou-acquaint?"
3:10. respondit Iesus et dixit ei tu es magister Israhel et haec ignorasJesus answered and said to him: Art thou a master in Israel, and knowest not these things?
10. Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things?
3:10. Jesus responded and said to him: “You are a teacher in Israel, and you are ignorant of these things?
3:10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things:

10: Иисус отвечал и сказал ему: ты--учитель Израилев, и этого ли не знаешь?
3:10  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, σὺ εἶ ὁ διδάσκαλος τοῦ ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις;
3:10. respondit Iesus et dixit ei tu es magister Israhel et haec ignoras
Jesus answered and said to him: Art thou a master in Israel, and knowest not these things?
3:10. Jesus responded and said to him: “You are a teacher in Israel, and you are ignorant of these things?
3:10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
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Adam Clarke: Commentary on the Bible - 1831
3:10: Art thou a master of Israel, etc. - Hast thou taken upon thee to guide the blind into the way of truth; and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unacquainted with the cause, necessity, nature, and effects of that new birth? How many masters are there still in Israel who are in this respect deplorably ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret.
"But water baptism is this new birth." No. Jesus tells you, a man must be born of water and the Spirit; and the water, and its effects upon the body, differ as much from this Spirit, which it is intended to represent, and the effects produced in the soul, as real fire does from painted flame.
"But I am taught to believe that this baptism is regeneration." Then you are taught to believe a falsity. The Church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers.
"Q. How many sacraments hath Christ ordained in his Church?"
"A. Two only, as generally necessary to salvation, that is to say, baptism and the supper of the Lord."
"Q. How many parts are there in a sacrament?"
"A. Two. The outward visible sign, and the inward spiritual grace."
"Q. What is the outward visible sign, or form, in baptism?"
"A. Water, wherein the person is baptized, In the name of the Father, and of the Son, and of the Holy Ghost."
"Q. What is the inward and spiritual grace?"
"A. A death unto sin, and a new birth unto righteousness; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace."
Now, I ask, Whereby are such persons made the children of grace? Not by the water, but by the death unto sin, and the new birth unto righteousness: i.e. through the agency of the Holy Ghost, sin is destroyed, and the soul filled with holiness.
Albert Barnes: Notes on the Bible - 1834
3:10: A master of Israel - A "teacher" of Israel; the same word that in the second verse is translated "teacher." As such a teacher he ought to have understood this doctrine. It was not new," but was clearly taught in the Old Testament. See particularly Psa 51:10, Psa 51:16-17; Eze 11:19; Eze 36:26. It may seem surprising that a man whose business it was to teach the people should be a stranger to so plain and important a doctrine; but when worldly-minded men are placed in offices of religion when they seek those offices for the sake of ease or reputation, it is no wonder that they are strangers to the plain truths of the Bible; and there have been many, and there are still, who are in the ministry itself, to whom the plainest doctrines of the gospel are obscure. No man can understand the Bible fully unless he is a humble Christian, and the easiest way to comprehend the truths of religion is to give the heart to God and live to his glory. A child thus may have more real knowledge of the way of salvation than many who are pretended masters and teachers of Israel, Joh 7:17; Mat 11:25; Psa 8:2, compared with Mat 21:16.
Of Israel - Of the Jews; of the Jewish nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Art: Isa 9:16, Isa 29:10-12, Isa 56:10; Jer 8:8, Jer 8:9; Mat 11:25, Mat 15:14, Mat 22:29
and knowest: Deu 10:16, Deu 30:6; Ch1 29:19; Psa 51:6, Psa 51:10, Psa 73:1; Isa 11:6-9, Isa 66:7-9; Jer 31:33, Jer 32:39, Jer 32:40; Eze 11:19, Eze 18:31, Eze 18:32, Eze 36:25-27, Eze 37:23, Eze 37:24; Rom 2:28; Phi 3:3; Col 2:11
John Gill
3:10 Jesus answered and said unto him,.... Upbraiding him with his continued and invincible ignorance, which was aggravated by his dignified character:
art thou a master in Israel? or "of Israel", as all the Oriental versions render it, as it literally may be rendered he was one of the , "wise men", or "doctors of Israel" (r), so often mentioned by the Jews. One of the Jewish doctors was answered, by a boy, just in such language as is here used; who, not understanding the direction he gave him about the way into the city, said to him, , "art thou he, a doctor", or "master of Israel?" did not I say to thee so? &c. (s). He was not a common teacher; not a teacher of babes, nor a teacher in their synagogues, or in their "Midrashim", or divinity schools, but in their great sanhedrim; and the article before the word used will admit it to be rendered, "that master", doctor, or teacher; that famous, and most excellent one, who was talked of all over Jerusalem and Judea, as a surpassing one: and now, though he was not only an Israelite, with whom were the laws, statutes, judgments, and oracles of God, the writings of Moses, and the prophets; but a teacher of Israelites, and in the highest class of teachers, and of the greatest fame among them, yet was he ignorant of the first and most important things in religion:
and knowest not these things? which were so plainly to be suggested in the sacred writings, with which he was; or ought to have been conversant: for the same things Christ had been speaking of, are there expressed by a circumcision of the heart; by a birth, a nation's being born at once; by sanctification; by the grace of God signified under the metaphor of water; and by quickening persons, comparable to dry bones, through the wind blowing, and breathing into them, Deut 30:6.
(r) Derech Eretz, fol. 18. 1. (s) Echa Rabbati, fol. 44. 4.
Robert Jamieson, A. R. Fausset and David Brown
3:10 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.
3:113:11: Ամէն ամէն ասե՛մ քեզ. զի զոր ինչ գիտեմք՝ խօսի՛մք, եւ զոր տեսաք՝ վկայե՛մք. եւ զվկայութիւնն մեր ո՛չ ընդունիք[1634]։ [1634] Ոմանք. Տեսաքն վկայ՛՛։
11. Ճշմարիտ, ճշմարիտ եմ ասում քեզ, խօսում ենք, ինչ որ գիտենք, եւ վկայում ենք, ինչ որ տեսել ենք, եւ մեր վկայութիւնը չէք ընդունում:
11 Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, թէ ինչ որ գիտենք՝ կը խօսինք եւ ինչ որ տեսանք՝ կը վկայենք ու մեր վկայութիւնը չէք ընդունիր։
Ամէն ամէն ասեմ քեզ, զի զոր ինչ գիտեմք` խօսիմք, եւ զոր տեսաք` վկայեմք, եւ զվկայութիւն մեր ոչ ընդունիք:

3:11: Ամէն ամէն ասե՛մ քեզ. զի զոր ինչ գիտեմք՝ խօսի՛մք, եւ զոր տեսաք՝ վկայե՛մք. եւ զվկայութիւնն մեր ո՛չ ընդունիք[1634]։
[1634] Ոմանք. Տեսաքն վկայ՛՛։
11. Ճշմարիտ, ճշմարիտ եմ ասում քեզ, խօսում ենք, ինչ որ գիտենք, եւ վկայում ենք, ինչ որ տեսել ենք, եւ մեր վկայութիւնը չէք ընդունում:
11 Ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, թէ ինչ որ գիտենք՝ կը խօսինք եւ ինչ որ տեսանք՝ կը վկայենք ու մեր վկայութիւնը չէք ընդունիր։
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3:1111: Истинно, истинно говорю тебе: мы говорим о том, что знаем, и свидетельствуем о том, что видели, а вы свидетельства Нашего не принимаете.
3:11  ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.
3:11. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) σοι (unto-thee) ὅτι (to-which-a-one) ὃ (to-which) οἴδαμεν (we-had-come-to-see) λαλοῦμεν (we-speak-unto) καὶ (and) ὃ (to-which) ἑωράκαμεν (we-had-come-to-discern-unto) μαρτυροῦμεν, (we-witness-unto,"καὶ (and) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) ἡμῶν (of-us) οὐ (not) λαμβάνετε. (ye-take)
3:11. amen amen dico tibi quia quod scimus loquimur et quod vidimus testamur et testimonium nostrum non accipitisAmen, amen, I say to thee that we speak what we know and we testify what we have seen: and you receive not our testimony.
11. Verily, verily, I say unto thee, We speak that we do know, and bear witness of that we have seen; and ye receive not our witness.
3:11. Amen, amen, I say to you, that we speak about what we know, and we testify about what we have seen. But you do not accept our testimony.
3:11. Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness:

11: Истинно, истинно говорю тебе: мы говорим о том, что знаем, и свидетельствуем о том, что видели, а вы свидетельства Нашего не принимаете.
3:11  ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.
3:11. amen amen dico tibi quia quod scimus loquimur et quod vidimus testamur et testimonium nostrum non accipitis
Amen, amen, I say to thee that we speak what we know and we testify what we have seen: and you receive not our testimony.
3:11. Amen, amen, I say to you, that we speak about what we know, and we testify about what we have seen. But you do not accept our testimony.
3:11. Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.
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Adam Clarke: Commentary on the Bible - 1831
3:11: We speak that we do know - I and my disciples do not profess to teach a religion which we do not understand, nor exemplify in our conduct. A strong but delicate reproof to Nicodemus, who, though a master of Israel, did not understand the very rudiments of the doctrine of salvation. He was ignorant of the nature of the new birth. How wretched is the lot of that minister, who, while he professes to recommend the salvation of God to others, is all the while dealing in the meagre, unfruitful traffic of an unfelt truth! Let such either acquire the knowledge of the grace of God themselves, or cease to proclaim it.
Ye receive not our witness - It was deemed criminal among the Jews to question or depart from the authority of their teachers. Nicodemus grants that our Lord is a teacher come from God, and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah's kingdom.
Albert Barnes: Notes on the Bible - 1834
3:11: We speak - Jesus here speaks in the plural number, including himself and those engaged with him in preaching the gospel. Nicodemus had said Joh 3:2, "we know that thou art," etc., including himself and those with whom he acted. Jesus in reply said, we, who are engaged in spreading the new doctrines about which you have come to inquire, speak what we know. We do not deliver doctrines which we do not practically understand. This is a positive affirmation of Jesus, which he had a right to make about his new doctrine. he knew its truth, and those who came into his kingdom knew it also. We learn here:
1. That the Pharisees taught doctrines which they did not practically understand. They taught much truth Mat 23:2, but they were deplorably ignorant of the plainest matters in their practical application.
2. Every minister of the gospel ought to be able to appeal to his own experience, and to say that he knows the truth which he is communicating to others.
3. Every Sunday school teacher should be able to say, "I Know what I am communicating; I have experienced what is meant by the new birth, and the love of God, and the religion which I am teaching."
Testify - Bear witness to.
That we have seen - Jesus had seen by his omniscient eye all the operations of the Spirit on the hearts of men. His ministers have seen its effects as we see the effects of the wind, and, having seen men changed from sin to holiness, they are qualified to bear witness to the truth and reality of the change. Every successful minister of the gospel thus becomes a witness of the saving power of the gospel.
Ye receive not - Ye Pharisees. Though we give evidence of the truth of the new religion; though miracles are performed, and proof is given that this doctrine came from heaven, yet you reject it.
Our witness - Our testimony. The evidence which is furnished by miracles and by the saving power of the gospel. Men reject Revelation though it is attested by the strongest evidence, and though it is constantly producing the most desirable changes in the hearts and lives of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: verily: Joh 3:3, Joh 3:5
We speak: Joh 3:13, Joh 3:32-34, Joh 1:18, Joh 7:16, Joh 8:14, Joh 8:28, Joh 8:29, Joh 8:38, Joh 12:49, Joh 14:24; Isa 55:4; Mat 11:27; Luk 10:22; Jo1 1:1-3, Jo1 5:6-12; Rev 1:5, Rev 3:14
ye: Joh 3:32, Joh 1:11, Joh 5:31-40, Joh 5:43, Joh 12:37, Joh 12:38; Isa 50:2, Isa 53:1, Isa 65:2; Mat 23:37; Act 22:18, Act 28:23-27; Co2 4:4
Geneva 1599
3:11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our (i) witness.
(i) You handle doubtful things even though you have no solid basis for believing them, and yet men believe you: but I teach those things that are of a truth and well known, and you do not believe me.
John Gill
3:11 Verily, verily, I say unto thee, we speak that we do know,.... Meaning either himself, and John the Baptist his forerunner, who preached the same doctrine of regeneration, internal sanctification, and evangelical repentance, as well as outward reformation, as necessary to entrance into the kingdom of heaven, or the Gospel dispensation, he declared was just at hand; or his disciples with himself, who were now with him, and whom he had called to preach the same truths he himself did; or the prophets of the Old Testament, who agreed with him in these things; or the Father that was with him, and never left him alone, and the Holy Spirit that was upon him, by whom he was anointed to preach these things, and who spoke them in him; or else he may use the plural number of himself alone, as being one in authority, and speaking with it, as he sometimes did, Mk 4:30, and the rather this seems to be the sense, since he immediately, in the next verse, speaks in the singular number, "if I have told you earthly things", &c. Now Christ must needs thoroughly, and certainly know what he spoke, since he was not only the omniscient God, but, as Mediator, had all the treasures of wisdom and knowledge in him, and the spirit of wisdom and knowledge rested on him:
and testify that we have seen; and therefore ought to have been received as a credible witness, as he was a faithful one; since "seeing" and "knowing" are qualifications in a witness, Lev 5:1; and though these were eminently in Christ, the generality of the Jews gave no credit to his testimony:
and ye received not our witness; which was an aggravation of their sin and unbelief; see Jn 3:32.
John Wesley
3:11 We speak what we know - I and all that believe in me.
Robert Jamieson, A. R. Fausset and David Brown
3:11 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 (Jn 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.
3:123:12: Իսկ արդ՝ եթէ զերկրաւորս ասացի ձեզ, եւ ո՛չ հաւատայք. զիա՞րդ եթէ զերկնաւորսն ասացից՝ հաւատայցէք[1635]։ գբ [1635] Ոմանք. Զերկնաւորն ասա՛՛։
12. Իսկ արդ, եթէ երկրաւոր բաներ ասացի ձեզ, եւ չէք հաւատում, ապա ինչպէ՞ս պիտի հաւատաք, եթէ երկնաւոր բաներ ասեմ:
12 Եթէ երկրաւոր բաները ձեզի ըսի ու չէք հաւատար, ի՞նչպէս պիտի հաւատաք եթէ երկնաւոր բաները ձեզի պատմեմ։
Իսկ արդ` եթէ զերկրաւորս ասացի ձեզ եւ ոչ հաւատայք. զիա՞րդ եթէ զերկնաւորսն ասացից, հաւատայցէք:

3:12: Իսկ արդ՝ եթէ զերկրաւորս ասացի ձեզ, եւ ո՛չ հաւատայք. զիա՞րդ եթէ զերկնաւորսն ասացից՝ հաւատայցէք[1635]։ գբ
[1635] Ոմանք. Զերկնաւորն ասա՛՛։
12. Իսկ արդ, եթէ երկրաւոր բաներ ասացի ձեզ, եւ չէք հաւատում, ապա ինչպէ՞ս պիտի հաւատաք, եթէ երկնաւոր բաներ ասեմ:
12 Եթէ երկրաւոր բաները ձեզի ըսի ու չէք հաւատար, ի՞նչպէս պիտի հաւատաք եթէ երկնաւոր բաները ձեզի պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Если Я сказал вам о земном, и вы не верите, --как поверите, если буду говорить вам о небесном?
3:12  εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε;
3:12. εἰ (If) τὰ (to-the-ones) ἐπίγεια ( to-upon-soil-belonged ) εἶπον (I-had-said) ὑμῖν (unto-ye) καὶ (and) οὐ (not) πιστεύετε, (ye-trust-of,"πῶς (unto-whither) ἐὰν (if-ever) εἴπω (I-might-have-had-said) ὑμῖν (unto-ye) τὰ (to-the-ones) ἐπουράνια ( to-upon-sky-belonged ) πιστεύσετε; (ye-shall-trust-of?"
3:12. si terrena dixi vobis et non creditis quomodo si dixero vobis caelestia credetisIf I have spoken to you earthly things, and you believe not: how will you believe, if I shall speak to you heavenly things?
12. If I told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things?
3:12. If I have spoken to you about earthly things, and you have not believed, then how will you believe, if I will speak to you about heavenly things?
3:12. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you [of] heavenly things?
If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you [of] heavenly things:

12: Если Я сказал вам о земном, и вы не верите, --как поверите, если буду говорить вам о небесном?
3:12  εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε;
3:12. si terrena dixi vobis et non creditis quomodo si dixero vobis caelestia credetis
If I have spoken to you earthly things, and you believe not: how will you believe, if I shall speak to you heavenly things?
3:12. If I have spoken to you about earthly things, and you have not believed, then how will you believe, if I will speak to you about heavenly things?
3:12. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you [of] heavenly things?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Имеет ли однако Христос право сказать, что Он знает и то, что выше мира, что составляет тайну неба? Да, Он такое право имеет. В самом деле говорить о небесном вполне может тот, кто был на небе, а Христос, и только Он один, действительно был и постоянно продолжает пребывать на небесах. Он и сошел с неба. Некоторые толкователи (напр., проф. Богословский) понимают употребленное здесь Христом выражение: "взойти на небо" в переносном смысле, как обозначающее "полное и совершенное знание тайн Божьих". Но с таким толкованием нельзя согласиться, потому что в таком случае мы должны будем глагол "восходить" (anabainein) лишить связи с глаголом "сходить" (Сшедший с небес - katabainein), а между этими обоими глаголами здесь, несомненно, существует тесное взаимоотношение. Если мы поймем глагол "восходить" в переносном смысле, то в таком же смысле должны будем понять и глагол "сходить". Но что же в таком случае будет означать выражение: "Сшедший с небес?" Не разрушится ли этим представление о бытии Логоса и до Его воплощения? Поэтому, не представляя себе вхождение и схождение Христа с неба в грубо-пространственном смысле, необходимо все-таки видеть в рассматриваемом месте учение о том, что Христос, как личность, существовал уже в Боге до Своего воплощения. И смысл стиха 13-го можно передать так: "никакой человек (Ангелы здесь в виду не имеются, так как они "всегда видят лице Отца небесного" Мф. 18:10) не взошел на небо - и значит, не был на небе прежде чем жить на земле - кроме Того Сына Человеческого (см. 1:51), Который сошел с неба и даже теперь, божественною стороною Своего существа, пребывает на небе" (выражение "Сущий на небесах" имеется далеко не во всех кодексах, но новейшие критики скорее склоняются к признанию его подлинным, чем вставленным после. См., напр., Цана с. 197).
Adam Clarke: Commentary on the Bible - 1831
3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and fire from heaven, if I should proceed farther on the subject?
Albert Barnes: Notes on the Bible - 1834
3:12: If I have told you earthly things - Things which occur on earth. Not sensual or worldly things, for Jesus had said nothing of these; but he had told him of operations of the Spirit which had occurred "on earth," whose effects were visible, and which "might" be, therefore, believed. These were the plainest and most obvious of the doctrines of religion.
How shall ye believe - How will you believe. Is there any probability that you will understand them?
Heavenly things - Things pertaining to the government of God and his doings in the heavens; things which are removed from human view, and which cannot be subjected to human sight; the more profound and inscrutable things pertaining to the redemption of men. Hence, learn:
1. The height and depth of the doctrines of religion. There is much that we cannot yet understand,
2. The feebleness of our understandings and the corruptions of our hearts are the real causes why doctrines of religion are so little understood by us.
3. There is before us a vast eternity, and there are profound wonders of God's government, to be the study of the righteous, and to be seen and admired by them foRev_er and ever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: earthly: Joh 3:3, Joh 3:5, Joh 3:8; Co1 3:1, Co1 3:2; Heb 5:11; Pe1 2:1-3
heavenly: Joh 3:13-17, Joh 3:31-36, Joh 1:1-14; Co1 2:7-9; Ti1 3:16; Jo1 4:10
John Gill
3:12 If I have told you earthly things,.... Not that the doctrines he delivered were earthly ones; for he was not of the earth, but from heaven, and above all, and so spake not of the earth, but of heaven, Jn 3:31; and this doctrine of regeneration was an heavenly doctrine; and the thing itself required supernatural power, and grace from above: but either they were the more easy doctrines of the Gospel; or were delivered in a plain and easy style, and illustrated by similes taken from earthly things, as from human birth, from the water, and from the wind:
and ye believe not; i.e. those things; ye do not receive them, nor give credit to them; or "me", as the Ethiopic Version adds, who relate them on the best evidence, having fully known, and clearly seen them:
how shall ye believe; give credit to me, or receive my testimony:
if I tell you of heavenly things? of the more sublime doctrines of the Gospel, such as the descent of the Messiah from heaven; the union of the two natures, human and divine, in him; his being the only begotten Son of God; his crucifixion and death, signified by the lifting up of the serpent on a pole in the wilderness; and the wonderful love of God to the Gentile world in giving Christ to, and for them; and the salvation, and eternal happiness of all that believe in him, whether they be Jews or Gentiles; and these delivered in language suitable to them, without figures, or natural similes, which help the understanding, and convey ideas of things more easily to it.
John Wesley
3:12 Earthly things - Things done on earth; such as the new birth, and the present privileges of the children of God. Heavenly things - Such as the eternity of the Son, and the unity of the Father, Son, and Spirit.
Robert Jamieson, A. R. Fausset and David Brown
3:12 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.
3:133:13: Եւ ո՛չ ո՛ք յերկինս ել, եթէ ոչ՝ որ է՛ջն յերկնից Որդին մարդոյ՝ որ է՛ն յերկինս[1636]։ [1636] Ոմանք. Եւ ո՛չ ոք ել յերկինս... Որդի մարդոյ։
13. Արդ, ոչ ոք երկինք չի ելել, եթէ ոչ նա, որ իջաւ երկնքից՝ մարդու Որդին, որ երկնքից էր:
13 Մէ՛կը երկինք չելաւ. բայց միայն անիկա, որ երկնքէն իջաւ, Որդին մարդոյ, որ երկնքէն է։
Եւ ոչ ոք ել յերկինս, եթէ ոչ որ էջն յերկնից` Որդին մարդոյ, որ էն յերկինս:

3:13: Եւ ո՛չ ո՛ք յերկինս ել, եթէ ոչ՝ որ է՛ջն յերկնից Որդին մարդոյ՝ որ է՛ն յերկինս[1636]։
[1636] Ոմանք. Եւ ո՛չ ոք ել յերկինս... Որդի մարդոյ։
13. Արդ, ոչ ոք երկինք չի ելել, եթէ ոչ նա, որ իջաւ երկնքից՝ մարդու Որդին, որ երկնքից էր:
13 Մէ՛կը երկինք չելաւ. բայց միայն անիկա, որ երկնքէն իջաւ, Որդին մարդոյ, որ երկնքէն է։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Никто не восходил на небо, как только сшедший с небес Сын Человеческий, сущий на небесах.
3:13  καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.
3:13. καὶ (And) οὐδεὶς (not-moreover-one) ἀναβέβηκεν (it-had-come-to-step-up) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) εἰ (if) μὴ (lest) ὁ (the-one) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καταβάς, (having-had-stepped-down,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
3:13. et nemo ascendit in caelum nisi qui descendit de caelo Filius hominis qui est in caeloAnd no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven.
13. And no man hath ascended into heaven, but he that descended out of heaven, the Son of man, which is in heaven.
3:13. And no one has ascended to heaven, except the one who descended from heaven: the Son of man who is in heaven.
3:13. And no man hath ascended up to heaven, but he that came down from heaven, [even] the Son of man which is in heaven.
And no man hath ascended up to heaven, but he that came down from heaven, [even] the Son of man which is in heaven:

13: Никто не восходил на небо, как только сшедший с небес Сын Человеческий, сущий на небесах.
3:13  καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.
3:13. et nemo ascendit in caelum nisi qui descendit de caelo Filius hominis qui est in caelo
And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven.
3:13. And no one has ascended to heaven, except the one who descended from heaven: the Son of man who is in heaven.
3:13. And no man hath ascended up to heaven, but he that came down from heaven, [even] the Son of man which is in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: No man hath ascended - This seems a figurative expression for, No man hath known the mysteries of the kingdom of God; as in Deu 30:12; Psa 73:17; Pro 30:4; Rom 11:34. And the expression is founded upon this generally received maxim: That to be perfectly acquainted with the concerns of a place, it is necessary for a person to be on the spot. But our Lord probably spoke to correct a false notion among the Jews, viz. that Moses had ascended to heaven, in order to get the law. It is not Moses who is to be heard now, but Jesus: Moses did not ascend to heaven; but the Son of man is come down from heaven to reveal the Divine will.
That came down - The incarnation of Christ is represented under the notion of his coming down from heaven, to dwell upon earth.
Which is in heaven - Lest a wrong meaning should be taken from the foregoing expression, and it should be imagined that, in order to manifest himself upon earth he must necessarily leave heaven; our blessed Lord qualifies it by adding, the Son of man who is in heaven; pointing out, by this, the ubiquity or omnipresence of his nature: a character essentially belonging to God; for no being can possibly exist in more places than one at a time, but He who fills the heavens and the earth.
Albert Barnes: Notes on the Bible - 1834
3:13: And no man hath ascended into heavens - No man, therefore, is qualified to speak of heavenly things, Joh 3:12. To speak of those things requires intimate acquaintance with them - demands that we have seen them; and as no one has ascended into heaven and returned, so no one is qualified to speak of them but He who came down from heaven. This does not mean that no one had Gone to heaven or had been saved, for Enoch and Elijah had been borne there (Gen 5:24; compare Heb 11:5; Kg2 2:11); and Abraham, Isaac, and Jacob, and others were there: but it means that no one had ascended and "returned," so as to be qualified to speak of the things there.
But he that came down ... - The Lord Jesus. He is represented as coming down, because, being equal with God, he took upon himself our nature, Joh 1:14; Phi 2:6-7. He is represented as "sent" by the Father, Joh 3:17, Joh 3:34; Gal 4:4; Jo1 4:9-10.
The Son of man - Called thus from his being "a man;" from his interest in man; and as expressive of his regard for man. It is a favorite title which the Lord Jesus gives to himself.
Which is in Heaven - This is a very remarkable expression. Jesus, the Son of man, was then bodily on earth conversing with Nicodemus; yet he declares that he is "at the same time" in heaven. This can be understood only as referring to the fact that he had two natures that his "divine nature" was in heaven, and his "human nature" on earth. Our Saviour is frequently spoken of in this manner. Compare Joh 6:62; Joh 17:5; Co2 8:9. Since Jesus was "in" heaven - as his proper abode was there - he was fitted to speak of heavenly things, and to declare the will of God to man And we may learn:
1. that the truth about the deep things of God is not to be learned from "men." No one has ascended to heaven and returned to tell us what is there; and no infidel, no mere man, no prophet, is qualified of himself to speak of them.
2. that all the light which we are to expect on those subjects is to be sought in the Scriptures. It is only Jesus and his inspired apostles and evangelists that can speak of those things.
3. It is not wonderful that some things in the Scriptures are mysterious. They are about things which we have not seen, and we must receive them on the "testimony" of one who has seen them.
4. The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a nature far above the human, and is equal with the Father, Joh 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: no man: Joh 1:18, Joh 6:46; Deu 30:12; Pro 30:4; Act 2:34; Rom 10:6; Eph 4:9
but: Joh 6:33, Joh 6:38, Joh 6:51, Joh 6:62, Joh 8:42, Joh 13:3, Joh 16:28-30, Joh 17:5; Co1 15:47
even: Joh 1:18; Mat 28:20; Mar 16:19, Mar 16:20; Act 20:28; Eph 1:23, Eph 4:10
Geneva 1599
3:13 And no (k) man (l) hath ascended up to heaven, but he that came down from heaven, [even] (m) the Son of man which (n) is in heaven.
(k) Only Christ can teach us heavenly things, for no man ascends, etc.
(l) That is, has any spiritual light and understanding, or ever had any, but only the Son of God who came down to us.
(m) Whereas he is said to have come down from heaven, this must be understood as referring to his Godhead, and of the manner of his conception: for Christ's birth upon the earth was heavenly and not earthly, for he was conceived by the Holy Spirit.
(n) That which is proper to the divinity of Christ, is here spoken of the whole Christ, to show us that he is but one person in which two natures are united.
John Gill
3:13 And no man hath ascended into heaven,.... Though Enoch and Elias had, yet not by their own power, nor in the sense our Lord designs; whose meaning is, that no man had, or could go up to heaven, to bring from thence the knowledge of divine and heavenly things; in which sense the phrase is used in Deut 30:12, and which may be illustrated by Jn 1:18; wherefore inasmuch as Nicodemus had acknowledged Christ to he a teacher come from God, our Lord, would have him know, that he was the only teacher of heavenly things, as being the only person that had been in heaven, and in the bosom of the Father; and therefore, if he, and the rest of the Jews, did not receive instructions from him, they must for ever remain ignorant; for there never had been, nor was, nor could be, any mere man that could go up to heaven, and learn the mysteries of God, and of the kingdom of heaven, and return and instruct men in them:
but he that came down from heaven; meaning himself, who is the Lord from heaven, and came from thence to do the will of God by preaching the Gospel, working miracles, obeying the law, and suffering death in the room of his people, and thereby obtaining eternal redemption for them. Not that he brought down from heaven with him, either the whole of his human nature, or a part of it; either an human soul, or an human body; nor did he descend locally, by change of place, he being God omnipresent, infinite and immense, but by assumption of the human nature into union with his divine person:
even the son of man which is in heaven; at the same time he was then on earth: not that he was in heaven in his human nature, and as he was the son of man; but in his divine nature, as he was the Son of God; see Jn 1:18; though this is predicated of his person, as denominated from the human nature, which was proper to him only in his divine nature; for such is omnipresence, or to be in heaven and earth at the same time: just as on the other hand God is said to purchase the church with his blood, and the Lord of glory is said to be crucified, Acts 20:28, where those things are spoken of Christ, as denominated from his divine nature, which were proper only to his human nature; and is what divines call a communication of idioms or properties; and which will serve as a key to open all such passages of Scripture: and now as a proof of our Lord's having been in heaven, and of his being a teacher come from God, and such an one as never was, or can be, he opens and explains a type respecting himself, in the following verse.
John Wesley
3:13 For no one - For here you must rely on my single testimony, whereas there you have a cloud of witnesses: Hath gone up to heaven, but he that came down from heaven. Who is in heaven - Therefore he is omnipresent; else he could not be in heaven and on earth at once. This is a plain instance of what is usually termed the communication of properties between the Divine and human nature; whereby what is proper to the Divine nature is spoken concerning the human, and what is proper to the human is, as here, spoken of the Divine.
Robert Jamieson, A. R. Fausset and David Brown
3:13 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'" (Jn 1:18).
3:143:14: Եւ որպէս Մովսէս բարձրացոյց զօ՛ձն յանապատին, նո՛յնպէս բարձրանալ պա՛րտ է Որդւոյ մարդոյ։
14. Եւ ինչպէս որ Մովսէսը անապատում բարձրացրեց օձը[6], այնպէս էլ մարդու Որդին պէտք է բարձրանայ,[6] 6. Տե՛ս Թուոց 21 .9:
14 Ինչպէս Մովսէս անապատին մէջ օձը բարձրացուց, այնպէս ալ պէտք է որ Որդին մարդոյ բարձրանայ,
Եւ որպէս Մովսէս բարձրացոյց զօձն յանապատին, նոյնպէս բարձրանալ պարտ է Որդւոյ մարդոյ:

3:14: Եւ որպէս Մովսէս բարձրացոյց զօ՛ձն յանապատին, նո՛յնպէս բարձրանալ պա՛րտ է Որդւոյ մարդոյ։
14. Եւ ինչպէս որ Մովսէսը անապատում բարձրացրեց օձը[6], այնպէս էլ մարդու Որդին պէտք է բարձրանայ,
[6] 6. Տե՛ս Թուոց 21 .9:
14 Ինչպէս Մովսէս անապատին մէջ օձը բարձրացուց, այնպէս ալ պէտք է որ Որդին մարդոյ բարձրանայ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: И как Моисей вознес змию в пустыне, так должно вознесену быть Сыну Человеческому,
3:14  καὶ καθὼς μωϊσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
3:14. καὶ (And) καθὼς (down-as) Μωυσῆς (a-Mouses) ὕψωσεν (it-en-overed) τὸν (to-the-one) ὄφιν (to-a-snake) ἐν (in) τῇ (unto-the-one) ἐρήμῳ, (unto-solituded,"οὕτως (unto-the-one-this) ὑψωθῆναι (to-have-been-en-overed) δεῖ (it-bindeth) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind,"
3:14. et sicut Moses exaltavit serpentem in deserto ita exaltari oportet Filium hominisAnd as Moses lifted up the serpent in the desert, so must the Son of man be lifted up:
14. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
3:14. And just as Moses lifted up the serpent in the desert, so also must the Son of man be lifted up,
3:14. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

14: И как Моисей вознес змию в пустыне, так должно вознесену быть Сыну Человеческому,
3:14  καὶ καθὼς μωϊσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
3:14. et sicut Moses exaltavit serpentem in deserto ita exaltari oportet Filium hominis
And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up:
3:14. And just as Moses lifted up the serpent in the desert, so also must the Son of man be lifted up,
3:14. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: - 15: Христос только что сказал Никодиму о Своем вечном существовании по Божеству Своему и о Своем воплощении. Теперь Он сообщает ему другую великую тайну - тайну спасения всех людей Своею крестною смертью и последующим затем прославлением Своим. Раскрывает Христос это учение посредством сравнения вознесенного Моисеем на древко медного змия с Самим Собою. Там, в пустыне, Моисей выставил на вид всего израильского лагеря медное изображение змия для того, чтобы каждый ужаленный змеей еврей мог обратить свой взор к этому изображению и с верой во Всевышнего ожидать исцеления. Христос также будет вознесен сначала на крест, а потом на небо (выражение uywqhnai = вознестись - имеет здесь двойственный смысл,), чтобы каждый, кто верует, имел в Нем жизнь вечную (Верующий в него - перевод не точный, потому что выражение en autw = в нем нельзя ставить в зависимость от глагола pisteuein. Чтение же eiV auton = в Него - считается менее засвидетельствованным.) Но, при сходстве, между медным змием и Христом существует важное различие. Во-первых, спасительное действие первого простиралось только на один народ, а спасительное действие Второго будет простираться на человечество вообще: всякий может спастись благодаря Христу. Во-вторых, змий давал спасение только от временной смерти и то только в одном случае, а Христос дарует вечную жизнь, т. е. верующий во Христа войдет в Царство Божие. Заметить нужно, что все Отцы и Учители Церкви на основании этих слов Христа рассматривают медного змия как прообраз Мессии, и такое воззрение имеет за себя вполне достаточные основания (Цан слишком суживает значение указания Христа на медного змия, находя здесь "только сравнение" с. 200).
Adam Clarke: Commentary on the Bible - 1831
3:14: As Moses lifted up - He shows the reason why he descended from heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Num 21:9, was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness. It does not appear to me that the brazen serpent was ever intended to be considered as a type of Christ. It is possible to draw likenesses and resemblances out of any thing; but, in such matters as these, we should take heed that we go no farther than we can say, Thus it is written. Among the Jews, the brazen serpent was considered a type of the resurrection - through it the dying lived; and so, by the voice of God, they that were dead shall be raised to life. As the serpent was raised up, so shall Christ be lifted up: as they who were stung by the fiery serpents were restored by looking up to the brazen serpent, so those who are infected with and dying through sin are healed and saved, by looking up to and believing in Christ crucified. These are all the analogies which we can legitimately trace between the lifting up of the brazen serpent, and the crucifixion of Jesus Christ. The lifting up of the Son of man may refer to his mediatorial office at the right hand of God. See the note on Num 21:9.
Albert Barnes: Notes on the Bible - 1834
3:14: And as Moses - Jesus proceeds in this and the following verses to state the reason why he came into the world and, in order to this, he illustrates His design, and the efficacy of his coming, by a reference to the case of the brass serpent, recorded in Num 21:8-9. The people were bitten by flying fiery serpents. There was no cure for the bite. Moses was directed to make an image of the serpent, and place it in sight of the people, that they might look on it and be healed. There is no evidence that this was intended to be a type of the Messiah, but it is used by Jesus as strikingly illustrating his work. Men are sinners. There is no cure by human means for the maladies of the soul; and as the people who were bitten might look on the image of the serpent and be healed, so may sinners look to the Saviour and be cured of the moral maladies of our nature.
Lifted up - Erected on a pole. Placed on high, So that it might be seen by the people.
The serpent - The image of a serpent made of brass.
In the wilderness - Near the land of Edom. In the desert and desolate country to the south of Mount Hor, Num 21:4.
Even so - In a similar manner and with a similar design. He here refers, doubtless, to his own death. Compare Joh 12:32; Joh 8:28. The points of resemblance between his being lifted up and that of the brass serpent seem to be these:
1. In each case those who are to be benefited can he aided in no other way. The bite of the serpent was deadly, and could be healed only by looking on the brass serpent; and sin is deadly in its nature, and can be removed only by looking on the cross.
2. The mode of their being lifted up. The brass serpent was in the sight of the people. So Jesus was exalted from the earth raised on a tree or cross.
3. The design was similar. The one was to save the life, the other the soul; the one to save from temporal, the other from eternal death.
4. The manner of the cure was similar. The people of Israel were to look on the serpent and be healed, and so sinners are to look on the Lord Jesus that they may be saved.
Must - It is proper; necessary; indispensable, if men are saved. Compare Luk 24:26; Luk 22:42.
The Son of man - The Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: as: Num 21:7-9; Kg2 18:4
even: Joh 8:28, Joh 12:32-34; Psa 22:16; Mat 26:54; Luk 18:31-33, Luk 24:20, Luk 24:26, Luk 24:27, Luk 24:44-46; Act 2:23, Act 4:27, Act 4:28
John Gill
3:14 And as Moses lifted up the serpent in the wilderness,.... The history referred to is in Num 21:8. There is, in many things, an agreement between this serpent, and Jesus Christ: as in the matter of it, it was a brazen serpent; it was made not of gold, nor of silver, but of brass, the meaner metal, and was a very unlikely means, of itself, to heal the Israelites; and might be despised by many: this may denote the meanness of Christ in his human nature, in his birth and parentage, and place of education and converse; and especially in his crucifixion and death; and which, to an eye of carnal sense and reason, seemed a very improbable means of saving sinners; and therefore were to some a stumbling block, and to others foolishness: though on the other hand, as brass is a shining metal, and might be chose for the serpent in the wilderness to be made of, that by the lustre of it the eyes of the Israelites might be attracted and directed to it, who were at the greatest distance in the camp; so it may be expressive of the glory of Christ, as the only begotten of the Father, and who is the brightness of his Father's glory; and which is the great attractive, motive, and inducement to engage souls to look unto him, and believe in him, Is 45:22; and whereas brass is both a strong and durable metal, it may signify the strength of Christ, who is the mighty God, and mighty to save; and his duration, as a Saviour, being the same today, yesterday, and for ever: likewise, the comparison between the serpent Moses lifted up, and Christ, may be observed in the form of it. The brazen serpent had the form of a serpent, but not the poison and venomous nature of one; so Christ was sent, in the likeness of sinful flesh, and was found in fashion as a man, as a sinful man, but was without sin, and was perfectly holy; and yet being in this form, was made both sin and a curse, that he might redeem his people both from sin, and from the curse of the law, by dying a death which denominated him accursed, of which the serpent was, an emblem: besides, this serpent was a fiery one; at least it looked like one of the fiery serpents, being of brass, which shone as though it burned in a furnace; and may be an emblem both of Christ's Father's wrath, which was poured out like fire upon him, and of his love to his people, which was like burning fire, the coals whereof gave a most vehement flame. Moreover, this serpent Moses made, and was ordered to make, was but "one", though the fiery serpents, with which the Israelites were bitten, were many; so there is but one Mediator between God and man; but one Saviour, in whom alone is salvation, and in no other, even Jesus Christ. To which may be added the "situation" in which this serpent was put: it was set by Moses on a pole; it was lifted up on high, that every one in the camp of Israel might see it; and may point out the ascension of Christ into heaven, and his exaltation at God's right hand there, as some think; or his being set up in the ministry of the word, and held forth and exalted there as the only Saviour of lost sinners; or rather his crucifixion, which is sometimes expressed by a lifting up, Jn 8:28. Once more, there is an agreement in the effect that followed upon the lifting up of the serpent; and which was the design of it, viz. the healing of such Israelites as were bitten by the fiery serpents, who looked to this: for as the Israelites were bitten by fiery serpents, with the poison of which they were infected, and were in danger of death, and to many of them their bitings were mortal; so men are poisoned with the venom of the old serpent the devil, by which they are subjected to a corporeal death, and are brought under a spiritual, or moral death, and are liable to an eternal one: and as these bitings were such as Moses could not cure; so the wounds of sin, through the old serpent, are such as cannot be healed by the law, moral or ceremonial, or by obedience to either; and as they were the Israelites who were convinced of their sin, and acknowledged it, and had a cure by looking to the brazen serpent; so such whom the Spirit of God convinces of sin, and to whom he gives the seeing eye of faith, these, through seeing, the Son, and looking to Jesus, as crucified and slain, receive healing by his stripes and wounds: and as those, who were ever so much bit and poisoned by the fiery serpents, or were at ever so great a distance from the pole, or had the weakest eye, yet if they could but discern the serpent on the pole, though it only appeared as a shining piece of brass, had a cure; so the greatest of sinners, and who are afar off from God, and all that is good, and who have faith but as a grain of mustard seed, or but glimmering view of Christ, of his glory, fulness, and suitableness, shall be saved by him. To add no more, this was done "in the wilderness": which may signify this world, Christ's coming into it, his crucifixion in it, and his going without the camp, bearing our reproach, or suffering without the gates of Jerusalem. It is certain, that the Jews had a notion that the brazen serpent was symbolical and figurative: Philo the Jew makes it to be a symbol of fortitude and temperance (t); and the author of the apocryphal book of Wisdom (u), calls it "a sign of salvation". They thought there was something mysterious in it: hence they say (w),
"in four places it is said, "make thee", &c. In three places it is explained, viz. Gen 6:14, and one is not explained, Num 21:8, "make thee a fiery serpent", , is not explained.''
And elsewhere (x) they ask,
"and could the serpent kill, or make alive? But at the time that Israel looked up, and served with their hearts their Father which is in heaven, they were healed; but if not, they were brought low.''
So that the look was not merely to the brazen serpent, but to God in heaven; yea, to the word of God, his essential Logos, as say the Targumists on Num 21:9. The Jerusalem Targum paraphrases the words thus:
"and Moses made a serpent of brass, and put it upon a high place, and whoever was bitten by the serpents, and lift up his face, in prayer, to his Father which is in heaven, and looked upon the serpent of brass, lived.''
And Jonathan ben Uzziel paraphrases them thus:
"and Moses made a serpent of brass, and put it upon a high place; and it was, when a serpent had bitten any man, and he looked to the serpent of brass, "and directed his heart", , "to the name of the word of the Lord", he lived.''
And this healing they understand not only of bodily healing, but of the healing of the soul: for they observe (y), that
"as soon as they said, "we have sinned", immediately their iniquity was expiated; and they had the good news brought them "of the healing of the soul", as it is written, "make thee a seraph"; and he does not say a serpent; and this is it: "and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live", , "through the healing of the soul":''
yea, they compare the Messiah to a serpent; for so the Targum on Is 14:29 paraphrases that passage:
"the Messiah shall come forth from Jesse's children's children; and his works shall be among you as a "flying serpent".''
And who else can be designed by the "other serpent of life" (z), and the "holy serpent" (a) they speak of, in opposition to the evil serpent that seduced Eve? And it is well known, that "a serpent", and "Messiah", are numerically, or by gematry, the same; a way of interpretation, and explanation, often in use with the Jews. Now, as this serpent was lifted up on a pole on high, that every one that was bitten with the fiery serpent might look to it, and be healed;
even so must the son of man be lifted up; upon the cross, and die: the crucifixion and death of Christ were necessary, and must be, because of the decrees and purposes of God, by which he was foreordained thereunto, and by which determinate counsel he was delivered, taken, crucified, and slain; and because of his own engagements as a surety, laying himself under obligations in the council and covenant of peace, to suffer, and die, in the room of his people; and because of the prophecies in the Old Testament, and his own predictions, that so it should be; as also, that the antitype might answer the type; and particularly, that he might be a suitable object of faith for wounded sinners, sensible of sin, to look unto.
(t) De Agricult. p. 202. & Allegor. l. 3. p. 1101, 1102, 1103, 1104. (u) C. 16. v. 6. (w) T. Hieros. Roshhashanah, fol. 59. 1. (x) Misn. Roshhashanah, c. 3. sect. 3. (y) Tzeror Hammor, fol. 123. 2. (z) Zohar in Gen fol. 36. 2. (a) Tikkune Zohar in Jetzira, p. 134.
John Wesley
3:14 And as Moses - And even this single witness will soon be taken from you; yea, and in a most ignominious manner. Num 21:8-9.
Robert Jamieson, A. R. Fausset and David Brown
3:14 And as Moses, &c.--Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in Jn 3:12. The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting," Jn 8:28; Jn 12:32-33. 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" (Jn 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. (Is 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 4Kings 5:12).
3:153:15: Զի ամենայն որ հաւատայ ՚ի նա՝ ընկալցի զկեանսն յաւիտենականս[1637]։ [1637] Օրինակ մի ընդ Ոսկանայ յաւելու. Հաւատայ ՚ի նա, մի՝ կորիցէ, այլ ընկալցի զկե՛՛։
15. որպէսզի, ով նրան հաւատում է, յաւիտենական կեանքն ընդունի.
15 Որպէս զի ամէն ո՛վ որ անոր հաւատայ՝ չկորսուի, հապա յաւիտենական կեանք ունենայ։
Զի ամենայն որ հաւատայ [5]ի նա` ընկալցի զկեանսն յաւիտենականս:

3:15: Զի ամենայն որ հաւատայ ՚ի նա՝ ընկալցի զկեանսն յաւիտենականս[1637]։
[1637] Օրինակ մի ընդ Ոսկանայ յաւելու. Հաւատայ ՚ի նա, մի՝ կորիցէ, այլ ընկալցի զկե՛՛։
15. որպէսզի, ով նրան հաւատում է, յաւիտենական կեանքն ընդունի.
15 Որպէս զի ամէն ո՛վ որ անոր հաւատայ՝ չկորսուի, հապա յաւիտենական կեանք ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: дабы всякий, верующий в Него, не погиб, но имел жизнь вечную.
3:15  ἵνα πᾶς ὁ πιστεύων ἐν αὐτῶ ἔχῃ ζωὴν αἰώνιον.
3:15. ἵνα (so) πᾶς (all) ὁ (the-one) πιστεύων (trusting-of) ἐν (in) αὐτῷ (unto-it) ἔχῃ (it-might-hold) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged,"
3:15. ut omnis qui credit in ipso non pereat sed habeat vitam aeternamThat whosoever believeth in him may not perish, but may have life everlasting.
15. that whosoever believeth may in him have eternal life.
3:15. so that whoever believes in him may not perish, but may have eternal life.
3:15. That whosoever believeth in him should not perish, but have eternal life.
That whosoever believeth in him should not perish, but have eternal life:

15: дабы всякий, верующий в Него, не погиб, но имел жизнь вечную.
3:15  ἵνα πᾶς ὁ πιστεύων ἐν αὐτῶ ἔχῃ ζωὴν αἰώνιον.
3:15. ut omnis qui credit in ipso non pereat sed habeat vitam aeternam
That whosoever believeth in him may not perish, but may have life everlasting.
3:15. so that whoever believes in him may not perish, but may have eternal life.
3:15. That whosoever believeth in him should not perish, but have eternal life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:15: That whosoever believeth - Bp. Pearce supposes that this verse is only the conclusion of the 16th, and that it has been inserted in this place by mistake. The words contain the reason of the subject in the following verse, and seem to break in upon our Lord's argument before he had fully stated it. The words, μη αποληται αλλα, may not perish but, are omitted by some very ancient MSS. and versions.
Albert Barnes: Notes on the Bible - 1834
3:15: That whosoever - This shows the fulness and freeness of the gospel. All may come and be saved. Believeth in him - Whosoever puts confidence in him as able and willing to save. All who feel that they are sinners, that they have no righteousness of their own, and are willing to look to him as their only Saviour.
Should not perish - They are in danger, by nature, of perishing - that is, of sinking down to the pains of hell; of being "punished with everlasting destruction" from the presence of the Lord and from the glory of his power, Th2 1:9. All who believe on Jesus shall be saved from this condemnation and be raised up to eternal life. And from this we learn:
1. that there is salvation in no other.
2. that salvation is here full and free for all who will come.
3. that it is easy. What was more easy for a poor, wounded, dying Israelite, bitten by a poisonous serpent, than to look up to a brass serpent? So with the poor, lost, dying sinner. And what more foolish than for such a wounded, dying man to refuse to look on a remedy so easy and effectual? So nothing is more foolish man for a lost and dying sinner to "refuse" to look on God's only Son, exalted on a cross to die for the sins of men, and able to save to the uttermost "all" who come to God by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: whosoever: Joh 3:16, Joh 3:36, Joh 1:12, Joh 6:40, Joh 6:47, Joh 11:25, Joh 11:26, Joh 12:44-46, Joh 20:31; Isa 45:22; Mar 16:16; Act 8:37, Act 16:30, Act 16:31; Rom 5:1, Rom 5:2, Rom 10:9-14; Gal 2:16, Gal 2:20; Heb 7:25, Heb 10:39; Jo1 5:1, Jo1 5:11-13
not: Joh 5:24, Joh 10:28-30; Mat 18:11; Luk 19:10; Act 13:41; Co1 1:18; Co2 4:3
eternal: Joh 17:2, Joh 17:3; Rom 5:21, Rom 6:22, Rom 6:23; Jo1 2:25, Jo1 5:13, Jo1 5:20
John Gill
3:15 That whosoever believeth in him,.... Whether Jew or Gentile, a greater, or a lesser sinner, and of whatsoever state and condition, age or sex; and though ever so weak a believer, provided his faith, is of the right kind: not an historical or temporary one, a mere assent to the truth of things respecting his person, office, and work; but such a faith, by which a soul sees a glory, fulness, and suitableness in him as a Saviour; goes to him, ventures on him, commits itself to him, lays hold on him, and receives him, leans and relies upon him, and trusts in him, and lives upon him; and which is the faith of God's elect; a gift of his grace, and the operation of his Spirit; and which works by love, and is attended with the fruits of righteousness: now the end of Christ's crucifixion and death is, that such an one
should not perish; though he is in a lost and perishing condition in Adam, and by nature, and sees himself to be so, and comes to Christ as such; and though his frames and comforts are perishing, and he sometimes fears he shall be utterly lost; and though he is subject to slips and falls, and great spiritual decays; and shall perish as to the outward man by death; yet he shall never perish eternally, or be punished with everlasting destruction, as the wicked will:
but have eternal life; not by his works, but as the gift of God: and which he that truly believes; has already in the covenant of grace, in Christ his head, in faith and hope; and has the earnest and pledge of it, the Spirit of God; and the beginning of it, which is the knowledge of God in Christ; and shall hereafter possess it fully, and in person, to all eternity: even a life of perfect holiness and knowledge; a life of never ending pleasure; a life free from all the sorrows, distresses, and imperfections of this; and which will always continue.
John Wesley
3:15 That whosoever - He must be lifted up, that hereby he may purchase salvation for all believers: all those who look to him by faith recover spiritual health, even as all that looked at that serpent recovered bodily health.
3:163:16: Զի ա՛յնպէս սիրեաց Աստուած զաշխարհ, մինչեւ զՈրդին իւր միածին ետ. զի ամենայն որ հաւատայ ՚ի նա՝ մի՛ կորիցէ, այլ ընկալցի՛ զկեանսն յաւիտենականս[1638]։ [1638] Ոմանք. Զի այնչափ սիրեաց։
16. քանի որ Աստուած այնքան սիրեց աշխարհը, որ մինչեւ իսկ իր միածին Որդուն տուեց, որպէսզի, ով նրան հաւատում է, չկորչի, այլ ընդունի յաւիտենական կեանքը.
16 Վասն զի Աստուած այնպէս սիրեց աշխարհը, մինչեւ իր միածին Որդին տուաւ, որպէս զի ամէն ո՛վ որ անոր հաւատայ՝ չկորսուի, հապա յաւիտենական կեանք ունենայ։
Զի այնպէս սիրեաց Աստուած զաշխարհ, մինչեւ զՈրդին իւր միածին ետ. զի ամենայն որ հաւատայ ի նա` մի՛ կորիցէ, այլ ընկալցի զկեանսն յաւիտենականս:

3:16: Զի ա՛յնպէս սիրեաց Աստուած զաշխարհ, մինչեւ զՈրդին իւր միածին ետ. զի ամենայն որ հաւատայ ՚ի նա՝ մի՛ կորիցէ, այլ ընկալցի՛ զկեանսն յաւիտենականս[1638]։
[1638] Ոմանք. Զի այնչափ սիրեաց։
16. քանի որ Աստուած այնքան սիրեց աշխարհը, որ մինչեւ իսկ իր միածին Որդուն տուեց, որպէսզի, ով նրան հաւատում է, չկորչի, այլ ընդունի յաւիտենական կեանքը.
16 Վասն զի Աստուած այնպէս սիրեց աշխարհը, մինչեւ իր միածին Որդին տուաւ, որպէս զի ամէն ո՛վ որ անոր հաւատայ՝ չկորսուի, հապա յաւիտենական կեանք ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Ибо так возлюбил Бог мир, что отдал Сына Своего Единородного, дабы всякий верующий в Него, не погиб, но имел жизнь вечную.
3:16  οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.
3:16. Οὕτως (unto-the-one-this) γὰρ (therefore) ἠγάπησεν (it-excessed-off-unto,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) κόσμον (to-a-configuration,"ὥστε (as-also) τὸν (to-the-one) υἱὸν (to-a-Son) τὸν (to-the-one) μονογενῆ (to-alone-kindreded) ἔδωκεν, (it-gave,"ἵνα (so) πᾶς (all) ὁ (the-one) πιστεύων (trusting-of) εἰς (into) αὐτὸν (to-it) μὴ (lest) ἀπόληται ( it-might-have-had-destructed-off ,"ἀλλὰ (other) ἔχῃ (it-might-hold) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
3:16. sic enim dilexit Deus mundum ut Filium suum unigenitum daret ut omnis qui credit in eum non pereat sed habeat vitam aeternamFor God so loved the world, as to give his only begotten Son: that whosoever believeth in him may not perish, but may have life everlasting.
16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.
3:16. For God so loved the world that he gave his only-begotten Son, so that all who believe in him may not perish, but may have eternal life.
3:16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life:

16: Ибо так возлюбил Бог мир, что отдал Сына Своего Единородного, дабы всякий верующий в Него, не погиб, но имел жизнь вечную.
3:16  οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.
3:16. sic enim dilexit Deus mundum ut Filium suum unigenitum daret ut omnis qui credit in eum non pereat sed habeat vitam aeternam
For God so loved the world, as to give his only begotten Son: that whosoever believeth in him may not perish, but may have life everlasting.
3:16. For God so loved the world that he gave his only-begotten Son, so that all who believe in him may not perish, but may have eternal life.
3:16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Причина, по которой Единородный Сын Божий (см. 1:14, 18), должен быть вознесен - сначала на позорное орудие казни, а потом на славный престол небесный - заключается в том, что Бог до чрезвычайности любит людей.

Возлюбил. Евангелист говорит о любви Божией как факте, известном уже из истории (в греч. тексте поэтому здесь глагол поставлен в форме аориста), потому что пришествие Сына Божия на землю для спасения людей было в то время фактом уже совершившимся.

Мир. Под "миром" здесь Христос разумеет не природу вообще, а сознательных и ответственных за свои поступки существ, населяющих землю, т. е. все человечество в состоянии падения (ср. ст. 17).

Отдал. Как можно заключать на основании сказанного в 14-15: ст., здесь Христос имел в виду предание Богом Сына на страдания и смерть (ср. Рим. 8:32).
Adam Clarke: Commentary on the Bible - 1831
3:16: For God so loved the world - Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle οὑτω, so, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, Jo1 3:1 : Behold, What Manner of love, ποταπην αγαπην, the Father hath bestowed upon us.
From the subject before him, let the reader attend to the following particulars.
First, The world was in a ruinous, condemned state, about to perish everlastingly; and was utterly without power to rescue itself from destruction.
Secondly, That God, through the impulse of his eternal love, provided for its rescue and salvation, by giving his Son to die for it.
Thirdly, That the sacrifice of Jesus was the only mean by which the redemption of man could be effected, and that it is absolutely sufficient to accomplish this gracious design: for it would have been inconsistent with the wisdom of God, to have appointed a sacrifice greater in itself, or less in its merit, than what the urgent necessities of the case required.
Fourthly, That sin must be an indescribable evil, when it required no less a sacrifice, to make atonement for it, than God manifested in the flesh.
Fifthly, That no man is saved through this sacrifice, but he that believes, i.e. who credits what God has spoken concerning Christ, his sacrifice, the end for which it was offered, and the way in which it is to be applied in order to become effectual.
Sixthly, That those who believe receive a double benefit:
1. They are exempted from eternal perdition - that they may not perish.
2. They are brought to eternal glory - that they may have everlasting life. These two benefits point out tacitly the state of man: he is guilty, and therefore exposed to punishment: he is impure, and therefore unfit for glory.
They point out also the two grand operations of grace, by which the salvation of man is effected.
1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition.
2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory.
Albert Barnes: Notes on the Bible - 1834
3:16: For God so loved - This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was "earnestly desirous" of their happiness. God hates wickedness, but he still desires the Happiness of those who are sinful. "He hates the sin, but loves the sinner." A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency; when we desire simply their happiness, this is the love of benevolence.
The world - All mankind. It does not mean any particular part of the world, but man as man - the race that had rebelled and that deserved to die. See Joh 6:33; Joh 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:
1. All the world was in ruin, and exposed to the wrath of God.
2. All people were in a hopeless condition.
3. God gave his Son. Man had no claim on him; it was a gift - an undeserved gift.
4. He gave him up to extreme sufferings, even the bitter pains of death on the cross.
5. It was for all the world. He tasted "death for every man," Heb 2:9. He "died for all," Co2 5:15. "He is the propitiation for the sins of the whole world," Jo1 2:2.
That he gave - It was a free and unmerited gift. Man had no claim: and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Gal 1:4; Rom 8:32; Luk 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire, that sinners should not perish foRev_er.
His only-begotten Son - See the notes at Joh 1:14. This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty if this could or might be done - would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing. to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: God: Luk 2:14; Rom 5:8; Co2 5:19-21; Tit 3:4; Jo1 4:9, Jo1 4:10, Jo1 4:19
gave: Joh 1:14, Joh 1:18; Gen 22:12; Mar 12:6; Rom 5:10, Rom 8:32
that whosoever: Joh 3:15; Mat 9:13; Ti1 1:15, Ti1 1:16
Geneva 1599
3:16 (5) For God so loved the world, that he gave his only begotten Son, that whosoever believeth (o) in him should not perish, but have everlasting life.
(5) Nothing else but the free love of the Father is the beginning of our salvation, and Christ is he in whom our righteousness and salvation dwells: and faith is the instrument or means by which we apprehend it, and everlasting life is that which is set before us to apprehend.
(o) It is not the same to believe in a thing, and to believe about a thing, for we may not believe in anything except in God alone, but we may believe about anything whatever, says Nazianzene in his Oration of the Spirit.
John Gill
3:16 For God so loved the world,.... The Persic version reads "men": but not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of God's special love, which is here designed, as appears from the instance and evidence of it, the gift of his Son: nor is Christ God's gift to every one; for to whomsoever he gives his Son, he gives all things freely with him; which is not the case of every man. Nor is human nature here intended, in opposition to, and distinction from, the angelic nature; for though God has showed a regard to fallen men, and not to fallen angels, and has provided a Saviour for the one, and not for the other; and Christ has assumed the nature of men, and not angels; yet not for the sake of all men, but the spiritual seed of Abraham; and besides, it will not be easily proved, that human nature is ever called the world: nor is the whole body of the chosen ones, as consisting of Jews and Gentiles, here designed; for though these are called the world, Jn 6:33; and are the objects of God's special love, and to them Christ is given, and they are brought to believe in him, and shall never perish, but shall be saved with an everlasting salvation; yet rather the Gentiles particularly, and God's elect among them, are meant; who are often called "the world", and "the whole world", and "the nations of the world", as distinct from the Jews; see Rom 11:12, compared with Mt 6:32. The Jews had the same distinction we have now, the church and the world; the former they took to themselves, and the latter they gave to all the nations around: hence we often meet with this distinction, Israel, and the nations of the world; on those words,
""let them bring forth their witness", that they may be justified, Is 43:9 (say (b) the doctors) these are Israel; "or let them hear and say it is truth", these are "the nations of the world".''
And again (c),
"the holy, blessed God said to Israel, when I judge Israel, I do not judge them as "the nations of the world":''
and so in a multitude of places: and it should be observed, that our Lord was now discoursing with a Jewish Rabbi, and that he is opposing a commonly received notion of theirs, that when the Messiah came, the Gentiles should have no benefit or advantage by him, only the Israelites; so far should they be from it, that, according to their sense, the most dreadful judgments, calamities, and curses, should befall them; yea, hell and eternal damnation.
"There is a place (they say (d),) the name of which is "Hadrach", Zech 9:1. This is the King Messiah, who is, , "sharp and tender"; sharp to "the nations", and tender to "Israel".''
And so of the "sun of righteousness", in Mal 4:2, they say (e),
"there is healing for the Israelites in it: but the idolatrous nations shall be burnt by it.''
And that (f).
"there is mercy for Israel, but judgment for the rest of the nations.''
And on those words in Is 21:12, "the morning cometh", and also the night, they observe (g),
"the morning is for the righteous, and the night for the wicked; the morning is for Israel, and the night for "the nations of the world".''
And again (h),
"in the time to come, (the times of the Messiah,) the holy, blessed God will bring "darkness" upon "the nations", and will enlighten Israel, as it is said, Is 60:2.''
Once more (i),
"in the time to come, the holy, blessed God will bring the nations of the world, and will cast them into the midst of hell under the Israelites, as it is said, Is 43:3.''
To which may be added that denunciation of theirs (k).
"woe to the nations of the world, who perish, and they know not that they perish: in the time that the sanctuary was standing, the altar atoned for them; but now who shall atone for them?''
Now, in opposition to such a notion, our Lord addresses this Jew; and it is as if he had said, you Rabbins say, that when the Messiah comes, only the Israelites, the peculiar favourites of God, shall share in the blessings that come by, and with him; and that the Gentiles shall reap no advantage by him, being hated of God, and rejected of him: but I tell you, God has so loved the Gentiles, as well as the Jews,
that he gave his only begotten Son; to, and for them, as well as for the Jews; to be a covenant of the people, the Gentiles, the Saviour of them, and a sacrifice for them; a gift which is a sufficient evidence of his love to them; it being a large and comprehensive one, an irreversible and unspeakable one; no other than his own Son by nature, of the same essence, perfections, and glory with him; begotten by him in a way inconceivable and expressible by mortals; and his only begotten one; the object of his love and delight, and in whom he is ever well pleased; and yet, such is his love to the Gentiles, as well as Jews, that he has given him, in human nature, up, into the hands of men, and of justice, and to death itself:
that whosoever believeth in him, whether Jew or Gentile,
should not perish, but have everlasting life; See Gill on Jn 3:15.
(b) T. Bab. Avoda Zara, fol. 2. 1. (c) Ib. fol. 4. 1. Vid. T. Bab. Sanhedrin, fol. 91. 2. & Bereshit Rabba, fol. 11. 3. (d) Shirhashirim Rabba, fol. 24. 1. Jarchi & Kimchi in Zech. ix. 1. (e) Zohar in Gen. fol. 112. 2. (f) Zohar in Exod. fol. 15. 1, 2. (g) T. Hieros. Taaniot, fol. 64. 1. (h) Shemot Rabba, sect. 14. fol. 99. 4. (i) Ib sect. 11. fol. 98. 3. (k) T. Bab. Succa, fol. 55. 2.
John Wesley
3:16 Yea, and this was the very design of God's love in sending him into the world. Whosoever believeth on him - With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end. God so loved the world - That is, all men under heaven; even those that despise his love, and will for that cause finally perish. Otherwise not to believe would be no sin to them. For what should they believe? Ought they to believe that Christ was given for them? Then he was given for them. He gave his only Son - Truly and seriously. And the Son of God gave himself, Gal 4:4, truly and seriously.
Robert Jamieson, A. R. Fausset and David Brown
3:16 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).
3:173:17: Զի ո՛չ առաքեաց Աստուած զՈրդի իւր յաշխարհ՝ թէ դատեսցի զաշխարհ, այլ զի փրկեսցի աշխարհ նովաւ[1639]։ [1639] Ոմանք. Թէ դատեսցէ զաշխարհ։
17. որովհետեւ Աստուած իր Որդուն չուղարկեց աշխարհ, որ դատապարտի աշխարհը, այլ՝ որպէսզի աշխարհը նրանով փրկուի:
17 Վասն զի Աստուած իր Որդին չղրկեց աշխարհ, որպէս զի աշխարհը դատէ, հապա՝ որպէս զի աշխարհ անով փրկուի։
Զի ոչ առաքեաց Աստուած զՈրդի իւր յաշխարհ թէ դատեսցի զաշխարհ, այլ զի փրկեսցի աշխարհ նովաւ:

3:17: Զի ո՛չ առաքեաց Աստուած զՈրդի իւր յաշխարհ՝ թէ դատեսցի զաշխարհ, այլ զի փրկեսցի աշխարհ նովաւ[1639]։
[1639] Ոմանք. Թէ դատեսցէ զաշխարհ։
17. որովհետեւ Աստուած իր Որդուն չուղարկեց աշխարհ, որ դատապարտի աշխարհը, այլ՝ որպէսզի աշխարհը նրանով փրկուի:
17 Վասն զի Աստուած իր Որդին չղրկեց աշխարհ, որպէս զի աշխարհը դատէ, հապա՝ որպէս զի աշխարհ անով փրկուի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Ибо не послал Бог Сына Своего в мир, чтобы судить мир, но чтобы мир спасен был чрез Него.
3:17  οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾽ ἵνα σωθῇ ὁ κόσμος δι᾽ αὐτοῦ.
3:17. οὐ (Not) γὰρ (therefore) ἀπέστειλεν (it-set-off,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) υἱὸν (to-a-son) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ἵνα (so) κρίνῃ (it-might-separate) τὸν (to-the-one) κόσμον, (to-a-configuration,"ἀλλ' (other) ἵνα (so) σωθῇ (it-might-have-been-saved) ὁ (the-one) κόσμος (a-configuration) δι' (through) αὐτοῦ. (of-it)
3:17. non enim misit Deus Filium suum in mundum ut iudicet mundum sed ut salvetur mundus per ipsumFor God sent not his Son into the world, to judge the world: but that the world may be saved by him.
17. For God sent not the Son into the world to judge the world; but that the world should be saved through him.
3:17. For God did not send his Son into the world, in order to judge the world, but in order that the world may be saved through him.
3:17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
For God sent not his Son into the world to condemn the world; but that the world through him might be saved:

17: Ибо не послал Бог Сына Своего в мир, чтобы судить мир, но чтобы мир спасен был чрез Него.
3:17  οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾽ ἵνα σωθῇ ὁ κόσμος δι᾽ αὐτοῦ.
3:17. non enim misit Deus Filium suum in mundum ut iudicet mundum sed ut salvetur mundus per ipsum
For God sent not his Son into the world, to judge the world: but that the world may be saved by him.
3:17. For God did not send his Son into the world, in order to judge the world, but in order that the world may be saved through him.
3:17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Христос дважды упомянул, что Он пришел даровать людям жизнь вечную или, что то же, спасение. Такое заявление могло показаться Никодиму несколько несогласным с недавним выступлением Христа во храме, где Он явился обличителем и судьей над осквернителями храма. Притом тогдашнее иудейство вообще ожидало увидеть в Мессии Судью и притом Судью, главным образом, над миром языческим, который доселе угнетал избранную иудейскую нацию. Поэтому Христос и говорит, что самое существенное в Его призвании как Мессии есть именно спасение мира, а не производство суда над миром (этим, конечно, не исключается тот будущий суд, который Христос со временем будет совершать над всею вселенною. См. Ин. 5:27-29).
Adam Clarke: Commentary on the Bible - 1831
3:17: For God sent not, etc. - It was the opinion of the Jews that the Gentiles, whom they often term the world, עלמה olmah, and אומות העולם omoth haolam, nations of the world, were to be destroyed in the days of the Messiah. Christ corrects this false opinion; and teaches here a contrary doctrine. God, by giving his Son, and publishing his design in giving him, shows that he purposes the salvation, not the destruction, of the world - the Gentile people: nevertheless, those who will not receive the salvation he had provided for them, whether Jews or Gentiles, must necessarily perish; for this plain reason, There is but one remedy, and they refuse to apply it.
Albert Barnes: Notes on the Bible - 1834
3:17: To condemn the world - Not to judge, or pronounce sentence on mankind. God might justly have sent him for this. Man deserved condemnation, and it would have been right to have pronounced it; but God was willing that there should be an offer of pardon, and the sentence of condemnation was delayed. But, although Jesus did not come then to condemn mankind, yet the time is coming when he will return to judge the living and the dead, Act 17:31; Co2 5:10; Mat. 25:31-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: God: Joh 5:45, Joh 8:15, Joh 8:16, Joh 12:47, Joh 12:48; Luk 9:56
but: Joh 1:29, Joh 6:40; Isa 45:21-23, Isa 49:6, Isa 49:7, Isa 53:10-12; Zac 9:9; Mat 1:23, Mat 18:11; Mat 1:23, Mat 18:11; Luk 2:10, Luk 2:11, Luk 19:10; Ti1 2:5, Ti1 2:6; Jo1 2:2, Jo1 4:14
Geneva 1599
3:17 (6) For God sent not his Son into the world (p) to condemn the world; but that the (q) world through him might be saved.
(6) Christ does not condemn, but rather despising Christ condemns.
(p) That is, to be the cause of the condemning of the world, for indeed sins are the cause of death; however, Christ will still judge the living and the dead.
(q) Not only the people of the Jews, but whoever will believe in him.
John Gill
3:17 For God sent not his Son into the world,.... God did send his Son into the world in the likeness of sinful flesh, being made of a woman, and made under the law; and which is an instance of his great love, and not of any disrespect to his Son, or of any inequality between them: but then this was not
to condemn the world; even any part of it, or any in it: not the Gentiles, as the Jews thought he would; for though God had suffered them to walk in their own ways, and had winked at, or overlooked the times of their ignorance, and had sent no prophet unto them, nor made any revelation of his will, or any discovery of his special grace unto them; yet he sent his Son now, not to destroy them for their idolatry, and wickedness, but to be the Saviour of them: nor the Jews; for as impenitent and unbelieving, and as wicked as they were, he did not accuse them to the Father, nor judge and condemn them; he was to come again in power and great glory, when he would take vengeance on them, and cause wrath to come upon them to the uttermost, for their disbelief and rejection of him; but this was not his business now: nor the wicked of the world in general; to judge, and condemn them, will be his work, when he comes a second time, in the day God has appointed to judge the world in righteousness.
But the end of his mission, and first coming is,
that the world through him might be saved; even the world of the elect in general, whom God determined to save, and has chosen, to obtain salvation by Jesus Christ, and has appointed Christ to be the salvation of; and who being sent, came into the world to seek and save them; and his chosen people among the Gentiles in particular: wherefore he is said to be God's salvation to the ends of the earth: and all the ends of the earth are called upon to look unto him, and be saved by him, Is 49:6.
John Wesley
3:17 God sent not his Son into the world to condemn the world - Although many accuse him of it.
Robert Jamieson, A. R. Fausset and David Brown
3:17 not to condemn, &c.--A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission (Jn 3:19), it is not the object of His mission, which is purely a saving one.
3:183:18: Որ հաւատա՛յ ՚ի նա՝ ո՛չ դատապարտեսցի. եւ որ ո՛չ հաւատայ ՚ի նա՝ արդէ՛ն իսկ դատապարտեալ է. զի ո՛չ հաւատաց յանուն միածնի Որդւոյն Աստուծոյ[1640]։ [1640] Ոմանք. Եւ որ ոչն հա՛՛... Որդւոյ նորա։
18. Ով նրան հաւատում է, չպիտի դատապարտուի, եւ ով նրան չի հաւատում, արդէն իսկ դատապարտուած է, քանի որ Աստծու միածին Որդու անուանը չհաւատաց:
18 Ան՝ որ կը հաւատայ անոր՝ չի դատապարտուիր եւ ան որ չի հաւատար՝ անիկա արդէն դատապարտուած է, վասն զի Աստուծոյ միածին Որդիին անուանը չհաւատաց։
Որ հաւատայ ի նա` ոչ դատապարտեսցի. եւ որ ոչ հաւատայ ի նա` արդէն իսկ դատապարտեալ է, զի ոչ հաւատաց յանուն միածնի Որդւոյն Աստուծոյ:

3:18: Որ հաւատա՛յ ՚ի նա՝ ո՛չ դատապարտեսցի. եւ որ ո՛չ հաւատայ ՚ի նա՝ արդէ՛ն իսկ դատապարտեալ է. զի ո՛չ հաւատաց յանուն միածնի Որդւոյն Աստուծոյ[1640]։
[1640] Ոմանք. Եւ որ ոչն հա՛՛... Որդւոյ նորա։
18. Ով նրան հաւատում է, չպիտի դատապարտուի, եւ ով նրան չի հաւատում, արդէն իսկ դատապարտուած է, քանի որ Աստծու միածին Որդու անուանը չհաւատաց:
18 Ան՝ որ կը հաւատայ անոր՝ չի դատապարտուիր եւ ան որ չի հաւատար՝ անիկա արդէն դատապարտուած է, վասն զի Աստուծոյ միածին Որդիին անուանը չհաւատաց։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Верующий в Него не судится, а неверующий уже осужден, потому что не уверовал во имя Единородного Сына Божия.
3:18  ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.
3:18. ὁ (The-one) πιστεύων (trusting-of) εἰς (into) αὐτὸν (to-it) οὐ (not) κρίνεται: (it-be-separated) ὁ (the-one) μὴ (lest) πιστεύων (trusting-of) ἤδη (which-then) κέκριται, (it-had-come-to-be-separated,"ὅτι (to-which-a-one) μὴ (lest) πεπίστευκεν (it-had-come-to-trust-of) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) μονογενοῦς (of-alone-kindreded) υἱοῦ (of-a-Son) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
3:18. qui credit in eum non iudicatur qui autem non credit iam iudicatus est quia non credidit in nomine unigeniti Filii DeiHe that believeth in him is not judged. But he that doth not believe is already judged: because he believeth not in the name of the only begotten Son of God.
18. He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.
3:18. Whoever believes in him is not judged. But whoever does not believe is already judged, because he does not believe in the name of the only-begotten Son of God.
3:18. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God:

18: Верующий в Него не судится, а неверующий уже осужден, потому что не уверовал во имя Единородного Сына Божия.
3:18  ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.
3:18. qui credit in eum non iudicatur qui autem non credit iam iudicatus est quia non credidit in nomine unigeniti Filii Dei
He that believeth in him is not judged. But he that doth not believe is already judged: because he believeth not in the name of the only begotten Son of God.
3:18. Whoever believes in him is not judged. But whoever does not believe is already judged, because he does not believe in the name of the only-begotten Son of God.
3:18. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Впрочем, суд над миром и ближе всего над евреями уже идет. Этот суд, можно сказать, совершается сам собою: одни принимают Мессию и не подвергаются, не могут подвергнуться суду в смысле осуждения. Другие ясно обнаружили уже свое неверие во Христа, и потому их участь уже решена: они осуждены теперь за то, что не поверили в Сына Божия, т. е. не признали в Нем Того, Кто получил столь ясное и определенное о Себе свидетельство со стороны Божия посланника Иоанна как Единородный Сын Божий, вечно сущий в недре Отца (1:15-18). Последний же, страшный суд, собственно, не привнесет чего-либо нового в определении участи таких людей: он только засвидетельствует перед всеми их виновность.
Adam Clarke: Commentary on the Bible - 1831
3:18: He that believeth - As stated before on Joh 3:16.
Is not condemned - For past sin, that being forgiven on his believing in Christ.
But he that believeth not - When the Gospel is preached to him, and the way of salvation made plain.
Is condemned already - Continues under the condemnation which Divine justice has passed upon all sinners; and has this superadded, He hath not believed on the name of the only begotten Son of God, and therefore is guilty of the grossest insult to the Divine majesty, in neglecting, slighting, and despising the salvation which the infinite mercy of God had provided for him.
Albert Barnes: Notes on the Bible - 1834
3:18: He that believeth - He that has confidence in him; that relies on him; that trusts to his merits and promises for salvation. To believe on him is to feel and act according to truth that is, to go as lost sinners, and act toward him as a Saviour from sins; relying on him, and looking to him "only" for salvation. See the notes at Mar 16:16.
Is not condemned - God pardons sin, and delivers us from deserved punishment, because we believe on him. Jesus died in our stead; he suffered for us, and by his sufferings our sins are expiated, and it is consistent for God to forgive. When a stoner, therefore, believes on Jesus, he trusts in him as having died in his place, and God having accepted the offering which Christ made in our stead, as being an equivalent for our sufferings in hell, there is now no further condemnation, Rom 8:1.
He that believeth not - All who do not believe, whether the gospel has come to them or not. All people by nature.
Is condemned already - By conscience, by law, and in the judgment of God. God disapproves of their character, and this feeling of disapprobation, and the expression of it, is the condemnation. There is no condemnation so terrible as this - that God disapproves our conduct, and that he will express his disapprobation. He will judge according to truth, and woe to that man whose conduct God cannot approve.
Because - This word does not imply that the ground or reason of their condemnation is that they have not believed, or that they are condemned because they do not believe on him, for there are millions of sinners who have never heard of him; but the meaning is this: There is but one way by which men can be freed from condemnation. All people without the gospel are condemned. They who do not believe are still under this condemnation, not having embraced the only way by which they can be delivered from it. The verse may be thus paraphrased: "All people are by nature condemned. There is but one way of being delivered from this state by believing on the Son of God. They who do not believe or remain in that state are still condemned, for they have not embraced the only way in which they can be freed from it. Nevertheless, those to whom the gospel comes greatly heighten their guilt and condemnation by rejecting the offers of mercy, and trampling under foot the blood of the Son of God, Luk 12:47; Mat 11:23; Heb 10:29; Pro 1:24-30. And there are thousands going to eternity under this "double" condemnation:
1. for positive, open sin; and,
2. for rejecting God's mercy, and despising the gospel of his Son. This it is which will make the doom of sinners in Christian lands so terrible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: is not: Joh 3:36, Joh 5:24, Joh 6:40, Joh 6:47, Joh 20:31; Rom 5:1, Rom 8:1, Rom 8:34; Jo1 5:12
he that believeth not: Mar 16:16; Heb 2:3, Heb 12:25; Jo1 5:10
John Gill
3:18 He that believeth on him is not condemned,.... Whether Jew or Gentile, because a believer is openly in Christ; and there is no condemnation to those that are in him: and though the sentence of death passed upon all in Adam, and judgment came upon all men to condemnation in him; yet this sentence being executed on Christ, the surety of his people, who has been condemned to death, and has suffered it in their stead, his death is a security to them from all condemnation: and they are delivered by him from the curse and condemnation of the law: and having in conversion openly passed from death to life, they shall never enter into condemnation; and this is the happy case of every one that believes in Christ:
but he that believeth not is condemned already. The Persic version renders it, "from the beginning"; he remains under the sentence of condemnation passed in Adam upon him; the law accuses him, and pronounces him guilty before God; he is under the curse of it, and it is a ministration of condemnation and death to him; nor has he any thing to secure him from its charge, curse, and condemnation: this must be understood of one that is a final unbeliever, or that lives, and dies, in a state of impenitence, and unbelief:
because he hath not believed in the name of the only begotten Son of God; whom God has sent to be the Saviour of lost sinners, and to deliver them from wrath to come; and there is no other name but his, whereby men can be saved; so that such that do not believe in him, must be damned.
John Wesley
3:18 He that believeth on him is not condemned - Is acquitted, is justified before God. The name of the only - begotten Son of God - The name of a person is often put for the person himself. But perhaps it is farther intimated in that expression, that the person spoken of is great and magnificent. And therefore it is generally used to express either God the Father or the Son.
Robert Jamieson, A. R. Fausset and David Brown
3:18 is not condemned--Having, immediately on his believing, "passed from death unto life" (Jn 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.
3:193:19: Եւ ա՛յս իսկ է դատաստան. զի լոյս եկն յաշխարհ, եւ սիրեցին մարդիկ զխաւա՛ր առաւել քան զլոյս. զի էին գործք իւրեանց չարութեան[1641]։ [1641] Ոմանք. Եւ սիրեաց մարդիկ զխա՛՛։
19. Եւ դատաստանը այսպէ՛ս իսկ է. որ լոյսը եկաւ աշխարհ, սակայն մարդիկ խաւարն աւելի սիրեցին, քան լոյսը, որովհետեւ իրենց գործեր ը չար էին.
19 Այս է դատապարտութիւնը, որ լոյսը աշխարհ եկաւ ու մարդիկ խաւարը լոյսէն աւելի սիրեցին, քանզի իրենց գործերը չար էին։
Եւ այս իսկ է դատաստան, զի լոյս եկն յաշխարհ, եւ սիրեցին մարդիկ զխաւար առաւել քան զլոյս, զի էին գործք իւրեանց չարութեան:

3:19: Եւ ա՛յս իսկ է դատաստան. զի լոյս եկն յաշխարհ, եւ սիրեցին մարդիկ զխաւա՛ր առաւել քան զլոյս. զի էին գործք իւրեանց չարութեան[1641]։
[1641] Ոմանք. Եւ սիրեաց մարդիկ զխա՛՛։
19. Եւ դատաստանը այսպէ՛ս իսկ է. որ լոյսը եկաւ աշխարհ, սակայն մարդիկ խաւարն աւելի սիրեցին, քան լոյսը, որովհետեւ իրենց գործեր ը չար էին.
19 Այս է դատապարտութիւնը, որ լոյսը աշխարհ եկաւ ու մարդիկ խաւարը լոյսէն աւելի սիրեցին, քանզի իրենց գործերը չար էին։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Суд же состоит в том, что свет пришел в мир; но люди более возлюбили тьму, нежели свет, потому что дела их были злы;
3:19  αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.
3:19. αὕτη (The-one-this) δέ (moreover) ἐστιν (it-be) ἡ (the-one) κρίσις (a-separating) ὅτι (to-which-a-one) τὸ (the-one) φῶς (a-light) ἐλήλυθεν (it-hath-had-come-to-come) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) καὶ (and) ἠγάπησαν (they-excessed-off-unto,"οἱ (the-ones) ἄνθρωποι (mankinds,"μᾶλλον (more-such) τὸ (to-the-one) σκότος (to-an-obscurity) ἢ (or) τὸ (to-the-one) φῶς, (to-a-light,"ἦν (it-was) γὰρ (therefore) αὐτῶν (of-them) πονηρὰ ( en-necessitated ) τὰ (the-ones) ἔργα. (works)
3:19. hoc est autem iudicium quia lux venit in mundum et dilexerunt homines magis tenebras quam lucem erant enim eorum mala operaAnd this is the judgment: Because the light is come into the world and men loved darkness rather than the light: for their works were evil.
19. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.
3:19. And this is the judgment: that the Light has come into the world, and men loved darkness more than light. For their works were evil.
3:19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil:

19: Суд же состоит в том, что свет пришел в мир; но люди более возлюбили тьму, нежели свет, потому что дела их были злы;
3:19  αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.
3:19. hoc est autem iudicium quia lux venit in mundum et dilexerunt homines magis tenebras quam lucem erant enim eorum mala opera
And this is the judgment: Because the light is come into the world and men loved darkness rather than the light: for their works were evil.
3:19. And this is the judgment: that the Light has come into the world, and men loved darkness more than light. For their works were evil.
3:19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: По окончании праздника (после Сего meta tauta, т. е. после всех описанных с 13-го стиха 2-й главы происшествий) Христос отправился из Иерусалима в землю иудейскую. Под землей иудейской в то время разумелась область, ограниченная - с севера крайними пределами Самарии, к югу - краем пустыни у Вирсавии, к западу - низинами Филистимской равнины и к востоку - линией Иордана и Мертвого моря (проф. Богословский с. 248). Иерусалим же, как главный город земли обетованной, выделялся из этой области. Очень вероятно, что такое пребывание Христа в земле иудейской было довольно продолжительно, так что Он успел проповедать весть о приближении Царства Небесного по всем пределам Иудеи. Он также совершал при проповеди и обряд крещения, как Иоанн, но между крещением Иоанна и крещением Христовым существовало довольно большое различие. Во-первых, Христос совершал крещение не Сам, а через учеников Своих (4:2), и во-вторых, Его крещение было не только внешним знаком покаяния для крестившихся, а особым обрядом, через который люди вступали в число последователей Христа (ср. 4:1). Затем, Иоанн крестил, проповедуя о приближении Мессии, а Христос, проповедуя о Царстве Небесном, конечно, указывал на Самого Себя как на Основателя этого Царства и начал образовывать вокруг Себя многочисленное общество верующих (ср. 7:3). Этого Он не делал в бытность Свою в Иерусалиме.
Adam Clarke: Commentary on the Bible - 1831
3:19: This is the condemnation - That is, this is the reason why any shall be found finally to perish, not that they came into the world with a perverted and corrupt nature, which is true; nor that they lived many years in the practice of sin, which is also true; but because they refused to receive the salvation which God sent to them.
Light is come - That is, Jesus, the Sun of righteousness, the fountain of light and life; diffusing his benign influences every where, and favoring men with a clear and full revelation of the Divine will.
Men loved darkness - Have preferred sin to holiness, Belial to Christ, and hell to heaven. חשך chashac, darkness, is frequently used by the Jewish writers for the angel of death, and for the devil. See many examples in Schoettgen.
Because their deeds were evil - An allusion to robbers and cut-throats, who practice their abominations in the night season, for fear of being detected. The sun is a common blessing to the human race - it shines to all, envies none, and calls all to necessary labor. If any one choose rather to sleep by day, that he may rob and murder in the night season, he does this to his own peril, and has no excuse: - his punishment is the necessary consequence of his own unconstrained actions. So will the punishment of ungodly men be. There was light - they refused to walk in it. They chose to walk in the darkness, that they might do the works of darkness - they broke the Divine law, refused the mercy offered to them, are arrested by Divine justice, convicted, condemned, and punished. Whence, then, does their damnation proceed? From Themselves.
Albert Barnes: Notes on the Bible - 1834
3:19: This is the condemnation - This is the cause of condemnation; or this is the reason why men are punished.
That light is come - Light often denotes instruction, teaching, doctrine, as that by which we see clearly the path of duty. all the instruction that God gives us by conscience, reason, or Revelation may thus be called light; but this word is used especially to denote the Messiah or the Christ, who is often spoken of as "the light." See Isa 60:1; Isa 9:2. Compare Mat 4:16; also the notes at Joh 1:4. It was doubtless this light to which Jesus had particular reference here.
Men loved darkness - Darkness is the emblem of ignorance, iniquity, error, superstition - whatever is opposite to truth and piety. Men are said to love darkness more than they do light when they are better pleased with error than truth, with sin than holiness, with Belial than Christ.
Because their deeds are evil - Men who commit crime commonly choose to do it in the night, so as to escape detection. So men who are wicked prefer false doctrine and error to the truth. Thus the Pharisees cloaked their crimes under the errors of their system; and, amid their false doctrines and superstitions, they attempted to convince others that they had great zeal for God.
Deeds - Works; actions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: this: Joh 1:4, Joh 1:9-11, Joh 8:12, Joh 9:39-41, Joh 15:22-25; Mat 11:20-24; Luk 10:11-16, Luk 12:47; Rom 1:32; Co2 2:15, Co2 2:16; Th2 2:12; Heb 3:12, Heb 3:13
because: Joh 5:44, Joh 7:17, Joh 8:44, Joh 8:45, Joh 10:26, Joh 10:27, Joh 12:43; Isa 30:9-12; Luk 16:14; Act 24:21-26; Rom 2:8; Pe1 2:8; Pe2 3:3
Geneva 1599
3:19 (7) And this is the (r) condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
(7) The only reason why men refuse the light that is offered to them is wickedness.
(r) That is, the cause of condemnation, which remains in men, unless through God's great benefit they are delivered from it.
John Gill
3:19 And this is the condemnation,.... Of him that believes not in Christ; that is, this is the matter and cause of his condemnation, and by which it is aggravated, and appears to be just:
that light is come into the world: by which is meant, not natural or corporeal light; though natural darkness is, by some, preferred to this, being more convenient for their evil works; as by thieves, murderers, and adulterers: nor is the light of nature designed, with which every man is enlightened that comes into the world; which, though but a dim light, might be of more use, and service, than it is; and is often rejected, and rebelled against, by wicked men, and which will be the condemnation of the Heathen world: but rather the light of divine revelation, both in the law of God, and Gospel of Christ; especially the latter is here intended; and which, though so great a favour to fallen men, is despised, and denied by the sons of darkness: though it may be best of all to understand it of Christ himself, the light of the world, and who is come a light into it; see Jn 8:12, who may be called "light", because he has set revelation in its clearest and fullest light; he has declared the whole mind, and will of God concerning the affair of divine worship, and the business of salvation: grace, and truth, are come by him; the doctrines of grace, and the truths of the Gospel, are most clearly brought to light by him; the types, and shadows of the law are removed; and the promises, and the prophecies of the Old Testament, are most largely expounded by him, and most perfectly fulfilled in him: and besides; he is the author and giver of the light of grace, by which men see themselves to be what they are, lost and undone sinners; and see him to be the only able, willing, suitable, sufficient, and complete Saviour: and he it is that now gives the saints the glimpse of glory they have, and will be the light of the new Jerusalem, and the everlasting light of his people hereafter. He, by his incarnation, may be said to "come into the world" in general, which was made by him, as God; and as he was in it, as man; though he was not known by it as the God-man, Mediator, and Messiah: and particularly he came into the Jewish world, where he was born, brought up, conversed, lived, and died; and into the Gentile world, by the ministry of his apostles, whom he; sent into all the world, to preach the Gospel to every creature, and spread the glorious light of it in every place:
and men loved darkness rather than light: the Jews, the greater part of them, preferred the darkness of the ceremonial law, and the Mosaic dispensation, and even the traditions of their elders, before the clear Gospel revelation made by Christ Jesus; and the Gentiles also, for the most part, chose rather to continue in their Heathenish ignorance, and idolatry, and to walk in their own ways, and in the vanity of their minds, than to embrace Christ, and his Gospel, and submit to his ordinances, and appointments; and the generality of men, to this day, love their natural darkness, and choose to walk in it, and to have fellowship with the works of darkness, and delight in the company of the children of darkness, rather than follow Christ, the light of the world; receive his Gospel, and walk in his ways, in fellowship with his saints: the reason of all this is,
because their deeds were evil; which they chose not to relinquish; and Christ, his Gospel and ordinances are contrary to them; for the doctrine of the grace of God, which has appeared, and shone out in great lustre, and splendour, in the world, teaches men to deny ungodliness, and worldly lusts; and therefore it is hated, and rejected, by men.
John Wesley
3:19 This is the condemnation - That is, the cause of it. So God is clear.
Robert Jamieson, A. R. Fausset and David Brown
3:19 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.
3:203:20: Զի ամենայն որ զչա՛ր գործէ՝ ատեա՛յ զլոյս. եւ ո՛չ գայ առ լոյսն, զի մի՛ յանդիմանեսցին գործք նորա։
20. որովհետեւ, ով չարիք է գործում, ատում է լոյսը եւ չի գալիս դէպի լոյսը, որպէսզի նրա գործերը իր երեսովը չտան:
20 Վասն զի ամէն ո՛վ որ չարը կը գործէ, անիկա լոյսը կ’ատէ եւ լոյսին քով չի գար, որպէս զի իր գործերը չյանդիմանուին։
Զի ամենայն որ զչար գործէ` ատեայ զլոյս, եւ ոչ գայ առ լոյսն, զի մի՛ յանդիմանեսցին գործք նորա:

3:20: Զի ամենայն որ զչա՛ր գործէ՝ ատեա՛յ զլոյս. եւ ո՛չ գայ առ լոյսն, զի մի՛ յանդիմանեսցին գործք նորա։
20. որովհետեւ, ով չարիք է գործում, ատում է լոյսը եւ չի գալիս դէպի լոյսը, որպէսզի նրա գործերը իր երեսովը չտան:
20 Վասն զի ամէն ո՛վ որ չարը կը գործէ, անիկա լոյսը կ’ատէ եւ լոյսին քով չի գար, որպէս զի իր գործերը չյանդիմանուին։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: ибо всякий, делающий злое, ненавидит свет и не идет к свету, чтобы не обличились дела его, потому что они злы,
3:20  πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ·
3:20. πᾶς (All) γὰρ (therefore) ὁ (the-one) φαῦλα ( to-pettied ) πράσσων (practicing) μισεῖ (it-hateth-unto) τὸ (to-the-one) φῶς (to-a-light) καὶ (and) οὐκ (not) ἔρχεται ( it-cometh ) πρὸς (toward) τὸ (to-the-one) φῶς, (to-a-light,"ἵνα (so) μὴ (lest) ἐλεγχθῇ (it-might-have-been-confuted) τὰ (the-ones) ἔργα (works) αὐτοῦ: (of-it)
3:20. omnis enim qui mala agit odit lucem et non venit ad lucem ut non arguantur opera eiusFor every one that doth evil hateth the light and cometh not to the light, that his works may not be reproved.
20. For every one that doeth ill hateth the light, and cometh not to the light, lest his works should be reproved.
3:20. For everyone who does evil hates the Light and does not go toward the Light, so that his works may not be corrected.
3:20. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved:

20: ибо всякий, делающий злое, ненавидит свет и не идет к свету, чтобы не обличились дела его, потому что они злы,
3:20  πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ·
3:20. omnis enim qui mala agit odit lucem et non venit ad lucem ut non arguantur opera eius
For every one that doth evil hateth the light and cometh not to the light, that his works may not be reproved.
3:20. For everyone who does evil hates the Light and does not go toward the Light, so that his works may not be corrected.
3:20. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:20: For every one that doeth evil hateth the light - He who doth vile or abominable things: alluding to the subject mentioned in the preceding verse.
The word φαυλος, evil or vile, is supposed by some to come from the Hebrew פלס phalas, to roll, and so cover oneself in dust or ashes, which was practised in token of humiliation and grief, not only by the more eastern nations, see Job 42:6, but also by the Greeks and Trojans, as appears from Homer, Iliad xviii. l. 26; xxii. l. 414; xxiv. l. 640; compare Virgil, Aen. x. l. 844; and Ovid, Metam. lib. viii. l. 528. From the above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vilis, and the English vile, are derived. See Parkhurst under φαυλος.
Lest his deeds should be reproved - Or discovered. To manifest or discover, is one sense of the original word, ελεγχω, in the best Greek writers; and it is evidently its meaning in this place.
Albert Barnes: Notes on the Bible - 1834
3:20: That doeth evil - Every wicked person.
Hateth the light - This is true of all wicked men. They choose to practice their deeds of wickedness in darkness. They are afraid of the light, because they could be easily detected. Hence, most crimes are committed in the night. So with the sinner against God. He hates the gospel, for it condemns his conduct, and his conscience would trouble him if it were enlightened.
His deeds should be reproved - To "reprove" here means not only to "detect" or make manifest, but also includes the idea of "condemnation" when his deeds are detected. The gospel would make his wickedness manifest, and his conscience would condemn him. We learn from this verse:
1. that one design of the gospel is "to reprove" men. It convicts them of sin in order that it may afford consolation.
2. that men by nature "hate" the gospel. No man who is a sinner loves it; and no man by nature is disposed to come to it, any more than an adulterer or thief is disposed to come to the daylight, and do his deeds of wickedness there.
3. The reason why the gospel, is hated is that men are sinners. "Christ is hated because sin is loved."
4. The sinner must be convicted or convinced of sin. If it be not in this world, it will be in the next. There is no escape for him; and the only way to avoid condemnation in the world to come is to come humbly and acknowledge sin here, and seek for pardon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: every: Joh 7:7; Kg1 22:8; Job 24:13-17; Psa 50:17; Pro 1:29, Pro 4:18, Pro 5:12, Pro 15:12; Amo 5:10, Amo 5:11; Luk 11:45; Jam 1:23-25
reproved: or, discovered, Eph 5:12, Eph 5:13
John Gill
3:20 For every one that doth evil, hateth the light,.... Every man, the series of whose life and conversation is evil, hates Christ and his Gospel, cause they make manifest his evil deeds, convict him of them, and rebuke him for them:
neither cometh to the light; to hear Christ preach, or preached; to attend on the Gospel ministration and means of grace:
lest his deeds should be reproved; or discovered, and made manifest, and he be brought to shame, and laid under blame, and advised to part with them, which he cares not to do; see Eph 5:11.
Robert Jamieson, A. R. Fausset and David Brown
3:20 reproved--by detection.
3:213:21: Իսկ որ առնէ զճշմարտութիւն, գա՛յ առ լոյսն. զի յայտնի լիցին գործք նորա՝ թէ Աստուծով գործեցան։ գգ
21. Իսկ ով կատարում է այն, ինչ ճշմարիտ է, գալիս է դէպի լոյսը, որպէսզի նրա գործերը յայտնի լինեն, թէ Աստուծով կատարուեցին»:
21 Բայց ան՝ որ ճշմարտութիւնը կը գործադրէ՝ լոյսին քով կու գայ, որպէս զի յայտնի ըլլան թէ իր գործերը Աստուծմով գործուեցան»։
Իսկ որ առնէ զճշմարտութիւն` գայ առ լոյսն, զի յայտնի լիցին գործք նորա թէ Աստուծով գործեցան:

3:21: Իսկ որ առնէ զճշմարտութիւն, գա՛յ առ լոյսն. զի յայտնի լիցին գործք նորա՝ թէ Աստուծով գործեցան։ գգ
21. Իսկ ով կատարում է այն, ինչ ճշմարիտ է, գալիս է դէպի լոյսը, որպէսզի նրա գործերը յայտնի լինեն, թէ Աստուծով կատարուեցին»:
21 Բայց ան՝ որ ճշմարտութիւնը կը գործադրէ՝ լոյսին քով կու գայ, որպէս զի յայտնի ըլլան թէ իր գործերը Աստուծմով գործուեցան»։
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3:2121: а поступающий по правде идет к свету, дабы явны были дела его, потому что они в Боге соделаны.
3:21  ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῶ ἐστιν εἰργασμένα.
3:21. ὁ (the-one) δὲ (moreover) ποιῶν (doing-unto) τὴν (to-the-one) ἀλήθειαν (to-an-un-secluding-of) ἔρχεται ( it-cometh ) πρὸς (toward) τὸ (to-the-one) φῶς, (to-a-light,"ἵνα (so) φανερωθῇ (it-might-have-been-en-manifested) αὐτοῦ (of-it) τὰ (the-ones) ἔργα (works) ὅτι (to-which-a-one) ἐν (in) θεῷ (unto-a-Deity) ἐστὶν (it-be) εἰργασμένα . ( having-had-come-to-be-worked-to )
3:21. qui autem facit veritatem venit ad lucem ut manifestentur eius opera quia in Deo sunt factaBut he that doth truth cometh to the light, that his works may be made manifest: because they are done in God.
21. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.
3:21. But whoever acts in truth goes toward the Light, so that his works may be manifested, because they have been accomplished in God.”
3:21. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God:

21: а поступающий по правде идет к свету, дабы явны были дела его, потому что они в Боге соделаны.
3:21  ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῶ ἐστιν εἰργασμένα.
3:21. qui autem facit veritatem venit ad lucem ut manifestentur eius opera quia in Deo sunt facta
But he that doth truth cometh to the light, that his works may be made manifest: because they are done in God.
3:21. But whoever acts in truth goes toward the Light, so that his works may be manifested, because they have been accomplished in God.”
3:21. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
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Adam Clarke: Commentary on the Bible - 1831
3:21: Wrought in God - In his presence, and through his assistance. This is the end of our Lord's discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, Joh 7:50, and, with Joseph of Arimathea, gave him an honorable funeral, Joh 19:39, when all his bosom friends had deserted him. See Dodd.
Albert Barnes: Notes on the Bible - 1834
3:21: Are that doeth truth - He who does right, or he that obeys the truth. Truth here is opposed to error and to evil. The sinner acts from falsehood and error. The good man acts according to truth. The sinner believes a lie - that God will not punish, or that there is no God, or that there is no eternity and no hell. The Christian believes all these, and acts as if they were true. This is the difference between a Christian and a sinner.
Cometh to the light - Loves the truth, and seeks it more and more. By prayer and searching the Scriptures he endeavors to ascertain the truth, and yield his mind to it.
May be made manifest - May be made clear or plain; or that it may be made plain that his deeds are performed in God. He searches for truth and light that he may have evidence that his actions are right.
Wrought in God - That they are performed according to the will of God, or perhaps by the assistance of God, and are such as God will approve. The actions of good people are performed by the influence and aid of God, Phi 2:12. Of course, if they are performed by his aid, they are such as he will approve. Here is presented the character of a good man and a sincere Christian. We learn respecting that character:
1. He does truth. He loves it, seeks it, follows it.
2. He comes to the light. He does not attempt to deceive himself or others.
3. He is willing to know himself, and aims to do it. He desires to know the true state of his heart before God.
4. A special object of his efforts is that his deeds may be "wrought in God." He desires to be a good man; to receive continual aid from God, and to perform such actions as he will approve.
This is the close of our Lord's discourse with Nicodemus - a discourse condensing the gospel, giving the most striking exhibition and illustration of truth, and representing especially the fundamental doctrine of regeneration and the evidence of the change. It is clear that the Saviour regarded this as lying at the foundation of religion. Without it we cannot possibly be saved. And now it becomes every reader, as in the presence of God, and in view of the judgment-seat of Christ, solemnly to ask himself whether he has experienced this change? whether he knows by experience what it is to be born of that Spirit? If he does he will be saved. If not, he is in the gall of bitterness and in the bond of iniquity, and should give no sleep to his eyes until he has made his peace with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: he that: Joh 1:47, Joh 5:39; Psa 1:1-3, Psa 119:80, Psa 119:105, Psa 139:23, Psa 139:24; Isa 8:20; Act 17:11, Act 17:12; Jo1 1:6
that his: Joh 15:4, Joh 15:5; Isa 26:12; Hos 14:8; Co1 15:10; Co2 1:12; Gal 5:22, Gal 5:23, Gal 6:8; Eph 5:9; Phi 1:11, Phi 2:13; Col 1:29; Heb 13:21; Pe1 1:22; Pe2 1:5-10; Jo1 2:27-29, Jo1 4:12, Jo1 4:13, Jo1 4:15, Jo1 4:16; Rev 3:1, Rev 3:2, Rev 3:15
they are: Jo3 1:11
Geneva 1599
3:21 But he that (s) doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought (t) in God.
(s) That is, he that leads an honest life, and is void of all cunning and deceit.
(t) That is, with God, God as it were going before.
John Gill
3:21 But he that doth truth,.... That which is true, right and good: "he whose work is just", as the Ethiopic version renders it; or, "he that does that which is right", so the Persic; that which is according to the will of God, and from a principle of love to him, and with a view to his glory:
cometh to the light; to Christ, and to his word, and ordinances:
that his deeds may be made manifest; being brought to the light, to the test, and standard, whether they, are right, or wrong; and that it may appear,
that they are wrought in God; or "by God"; by his assistance, and gracious influence, without which men can do nothing; for it is God that works in them both to will and to do: or, "according to God", as others render it; according to the will of God, both for matter and manner: or "for God", as the Ethiopic version renders it; for the glory of God, which ought to be the aim, and end of every action. The Persic version reads the whole thus, "that the work which is between God and him may be known"; that such deeds may be discovered, which are only known to God and himself.
John Wesley
3:21 He that practiseth the truth (that is, true religion) cometh to the light - So even Nicodemus, afterward did. Are wrought in God - That is, in the light, power, and love of God.
Robert Jamieson, A. R. Fausset and David Brown
3:21 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."
3:223:22: Յետ այսորիկ ե՛կն Յիսուս եւ աշակերտք նորա յերկիրն Հրէաստանի. եւ ա՛նդ շրջէր նոքօք հանդերձ եւ մկրտէր։
22. Այնուհետեւ Յիսուս եւ իր աշակերտները Հրէաստանի երկիրը եկան, եւ նա այնտեղ շրջում էր նրանց հետ ու մկրտում:
22 Այս բաներէն ետքը Յիսուս եւ իր աշակերտները Հրէաստանի երկիրը եկան։ Ինք կը կենար անոնց հետ մէկտեղ ու մկրտութիւն կ’ընէր։
Յետ այսորիկ եկն Յիսուս եւ աշակերտք նորա յերկիրն Հրէաստանի, եւ անդ շրջէր նոքօք հանդերձ եւ մկրտէր:

3:22: Յետ այսորիկ ե՛կն Յիսուս եւ աշակերտք նորա յերկիրն Հրէաստանի. եւ ա՛նդ շրջէր նոքօք հանդերձ եւ մկրտէր։
22. Այնուհետեւ Յիսուս եւ իր աշակերտները Հրէաստանի երկիրը եկան, եւ նա այնտեղ շրջում էր նրանց հետ ու մկրտում:
22 Այս բաներէն ետքը Յիսուս եւ իր աշակերտները Հրէաստանի երկիրը եկան։ Ինք կը կենար անոնց հետ մէկտեղ ու մկրտութիւն կ’ընէր։
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3:2222: После сего пришел Иисус с учениками Своими в землю Иудейскую и там жил с ними и крестил.
3:22  μετὰ ταῦτα ἦλθεν ὁ ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετ᾽ αὐτῶν καὶ ἐβάπτιζεν.
3:22. Μετὰ (With) ταῦτα (to-the-ones-these) ἦλθεν (it-had-came,"ὁ (the-one) Ἰησοῦς (an-Iesous) καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it,"εἰς (into) τὴν (to-the-one) Ἰουδαίαν (to-Iouda-belonged) γῆν, (to-a-soil,"καὶ (and) ἐκεῖ (thither) διέτριβεν (it-was-rubbing-through) μετ' (with) αὐτῶν (of-them) καὶ (and) ἐβάπτιζεν. (it-was-immersing-to)
3:22. post haec venit Iesus et discipuli eius in iudaeam terram et illic demorabatur cum eis et baptizabatAfter these things, Jesus and his disciples came into the land of Judea: and there he abode with them and baptized.
22. After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
3:22. After these things, Jesus and his disciples went into the land of Judea. And he was living there with them and baptizing.
3:22. After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized:

22: После сего пришел Иисус с учениками Своими в землю Иудейскую и там жил с ними и крестил.
3:22  μετὰ ταῦτα ἦλθεν ὁ ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετ᾽ αὐτῶν καὶ ἐβάπτιζεν.
3:22. post haec venit Iesus et discipuli eius in iudaeam terram et illic demorabatur cum eis et baptizabat
After these things, Jesus and his disciples came into the land of Judea: and there he abode with them and baptized.
3:22. After these things, Jesus and his disciples went into the land of Judea. And he was living there with them and baptizing.
3:22. After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized. 23 And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his testimony hath set to his seal that God is true. 34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

In these verses we have,

I. Christ's removal into the land of Judea (v. 22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Ps. xix. 6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Josh. iii. 3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe--He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Cant. vii. 11, 12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, ch. ii. 24. John began to baptize in the land of Judea (Matt. iii. 1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, ch. iv. 2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men.

II. John's continuance in his work, as long as his opportunities lasted, v. 23, 24. Here we are told,

1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.

2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hydata polla--many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.

3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts.

4. It is noted (v. 24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Matt. vi. 12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, ch. ix. 4.

III. A contest between John's disciples and the Jews about purifying, v. 25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium--superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (v. 26): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] "Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together.

IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, v. 26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, "Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbit; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: "He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, ch. v. 36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: "All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phil. i. 18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.

V. Here is John's answer to this complaint which his disciples made, v. 27, &c. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.

1. John here abases himself in comparison with Christ, v. 27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1 Cor. iii. 5.

(1.) John acquiesces in the divine disposal, and satisfies himself with that (v. 27): A man can receive nothing except it be given him from heaven, whence every good gift comes (James i. 17), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb. v. 4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (v. 34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Matt. xx. 15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.

(2.) John appeals to the testimony he had formerly given concerning Christ (v. 28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (v. 26): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur--If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.

(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (v. 29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?" Christ was prophesied of in the Old Testament as a bridegroom, Ps. xlv. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (2 Cor. xiii. 3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (Cant. iii. 11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.

(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (v. 30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: "He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.

2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.

(1.) He instructs them concerning the dignity of Christ's person (v. 31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho on ek tes ges, ek tes ges esti--He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job xxxiii. 6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.

(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,

[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2 Cor. iii. 5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.

[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,

First, As infallibly sure and certain, and to be entertained accordingly (v. 32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, "Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (2 Cor. xii. 4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Acts xviii. 5.

From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (v. 26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom. ix. 2. [2.] He takes occasion to commend the faith of the chosen remnant (v. 33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev. xxii. 20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev. xii. 17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luke i. 70, &c. Acts xiii. 32, 33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to.

Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (v. 34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (ch. iii. 2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1 Cor. ii. 10, 11. The Old-Testament prophets had the Spirit, and in different degrees, 2 Kings ii. 9, 10. But, whereas God gave them the Spirit by measure (1 Cor. xii. 4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God." So Dr. Whitby.

(3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they.

[1.] He is the beloved Son of the Father (v. 35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Prov. viii. 30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.

[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Matt. xxviii. 18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.

[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the pre-eminence above all others: He that believeth on the Son, hath life, v. 36. We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mark xvi. 16. Here is,

First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.
Adam Clarke: Commentary on the Bible - 1831
3:22: Came - into the land of Judea - Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, Act 1:8; Act 10:39; and in 1 Maccabees 3:34; and in 2 Maccabees 1:1, 10. See Bp. Pearce.
And baptized - It is not clear that Christ did baptize any with water, but his disciples did - Joh 4:2; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood: -
1. this place, of Christ's baptizing before he called the twelve disciples; and
2. Joh 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.
Albert Barnes: Notes on the Bible - 1834
3:22: Land of Judea - The region round about Jerusalem.
And baptized - Jesus did not Himself administer the ordinance of baptism, but his disciples did it by his direction and authority, Joh 4:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: these: Joh 2:13, Joh 4:3, Joh 7:3
and baptized: Joh 3:26, Joh 4:1, Joh 4:2
John Gill
3:22 After these things,.... After Christ's coming to Jerusalem, at the feast of the passover, with his disciples, and driving the buyers and sellers from the temple, and doing the miracles he did there, upon which many believed on him; and after the long discourse he had with Nicodemus, concerning regeneration, and other things:
came Jesus and his disciples, into the land of Judea; or "into Judea the country", having been in Jerusalem, the city part or chief city in Judea; so that the country is distinguished from, and opposed to the city. And thus, a countryman, and a Jerusalemite, or citizen of Jerusalem, are distinguished (l);
"if, "a countryman", (one that lives in the country any where in the land of Israel out of Jerusalem (m),) receives a field, "from a man of Jerusalem", the second tithes belong to the Jerusalemite; but the wise men say, the countryman may bring them up, and eat them at Jerusalem.''
Or, it may be, because that Jerusalem was part of it in the tribe of Benjamin, and the other in the tribe of Judah; therefore, when Christ, and his disciples, left Jerusalem, they might more properly be said to come into the land of Judea. Indeed, it is commonly said by the Jews (n), that Jerusalem was not divided among the tribes, and that it did not belong to any tribe; and if so, then with greater propriety still might Christ be said to come into the land of Judea, when he departed from Jerusalem; unless it should be thought, that he went into Galilee, and after that came into the land of Judea; so Nonnus:
and there he tarried with them: with his disciples, as Nonnus; and with the inhabitants of those parts: he made a longer stay here than at Jerusalem, having more work to do here, and being more delighted with the plainness and simplicity of the country people; or "he conversed" with them, as the Syriac version renders it; he exercised, and employed himself among them, as the Greek word used signifies: he went about from village to village, doing good, healing diseases, and preaching the Gospel which was made useful to many:
and baptized; not he himself, but his disciples, by his orders, and in his name; see Jn 4:2; whereby he gave fresh countenance and sanction to the ordinance of water baptism, administering it to others, as well as submitting to it himself.
(l) Misn. Demai, c. 6. sect. 4. (m) Maimon. Bartenora in ib. (n) T. Bab. Yoma, fol. 12. 1, & Megilla, fol. 26. 1.
John Wesley
3:22 Jesus went - From the capital city, Jerusalem, into the land of Judea - That is, into the country. There he baptized - Not himself; but his disciples by his order, Jn 4:2.
Robert Jamieson, A. R. Fausset and David Brown
3:22 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 Jn 4:2.
3:233:23: Մկրտէր եւ Յովհա՛ննէս ՚ի յԱյենովն, մե՛րձ առ Սաղիմ, զի ջուրք բազումք էին անդ. եւ գային՝ եւ մկրտէի՛ն։
23. Յովհաննէսն էլ մկրտում էր Այենոնում, Երուսաղէմի մօտ, որովհետեւ այնտեղ շատ ջրեր կային, եւ մարդիկ գալիս ու մկրտւում էին,
23 Յովհաննէս ալ Այենոնի մէջ Սաղիմի մօտ մկրտութիւն կ’ընէր, որովհետեւ հոն շատ ջուր կար ու կու գային եւ կը մկրտուէին.
Մկրտէր եւ Յովհաննէս ի յԱյենովն մերձ առ Սաղիմ, զի ջուրք բազումք էին անդ. եւ գային եւ մկրտէին:

3:23: Մկրտէր եւ Յովհա՛ննէս ՚ի յԱյենովն, մե՛րձ առ Սաղիմ, զի ջուրք բազումք էին անդ. եւ գային՝ եւ մկրտէի՛ն։
23. Յովհաննէսն էլ մկրտում էր Այենոնում, Երուսաղէմի մօտ, որովհետեւ այնտեղ շատ ջրեր կային, եւ մարդիկ գալիս ու մկրտւում էին,
23 Յովհաննէս ալ Այենոնի մէջ Սաղիմի մօտ մկրտութիւն կ’ընէր, որովհետեւ հոն շատ ջուր կար ու կու գային եւ կը մկրտուէին.
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: А Иоанн также крестил в Еноне, близ Салима, потому что там было много воды; и приходили [туда] и крестились,
3:23  ἦν δὲ καὶ ὁ ἰωάννης βαπτίζων ἐν αἰνὼν ἐγγὺς τοῦ σαλείμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο·
3:23. ἦν (It-was) δὲ (moreover) καὶ (and) [ὁ] "[the-one]"Ἰωάνης (an-Ioanes) βαπτίζων (immersing-to) ἐν (in) Αἰνὼν (unto-an-Ainon) ἐγγὺς (near) τοῦ (of-the-one) Σαλείμ, (of-a-Saleim,"ὅτι (to-which-a-one) ὕδατα (waters) πολλὰ ( much ) ἦν (it-was) ἐκεῖ, (thither,"καὶ (and) παρεγίνοντο ( they-were-becoming-beside ) καὶ (and) ἐβαπτίζοντο: (they-were-being-immersed-to)
3:23. erat autem et Iohannes baptizans in Aenon iuxta Salim quia aquae multae erant illic et adveniebant et baptizabanturAnd John also was baptizing in Ennon near Salim: because there was much water there. And they came and were baptized.
23. And John also was baptizing in AEnon near to Salim, because there was much water there: and they came, and were baptized.
3:23. Now John was also baptizing, at Aenon near Salim, because there was much water in that place. And they were arriving and being baptized.
3:23. And John also was baptizing in AEnon near to Salim, because there was much water there: and they came, and were baptized.
And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized:

23: А Иоанн также крестил в Еноне, близ Салима, потому что там было много воды; и приходили [туда] и крестились,
3:23  ἦν δὲ καὶ ὁ ἰωάννης βαπτίζων ἐν αἰνὼν ἐγγὺς τοῦ σαλείμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο·
3:23. erat autem et Iohannes baptizans in Aenon iuxta Salim quia aquae multae erant illic et adveniebant et baptizabantur
And John also was baptizing in Ennon near Salim: because there was much water there. And they came and were baptized.
3:23. Now John was also baptizing, at Aenon near Salim, because there was much water in that place. And they were arriving and being baptized.
3:23. And John also was baptizing in AEnon near to Salim, because there was much water there: and they came, and were baptized.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: В это время продолжал свою деятельность и Иоанн Креститель, так как он, выступивши на служение по повелению Божию (Лк. 3:2), не мог самовольно, без нового повеления Божия, прекратить свою деятельность. Но где находился Енон, в водах которого крестил тогда Иоанн? Близ Салима - замечает евангелист. Между тем, нам неизвестно и то, где находился Салим. Несомненно только, что это место находилось к западу от Иордана, так как ученики Крестителя в своем обращении к Иоанну дают понять, что они находятся с своим учителем на западной стороне Иордана (ст. 26-й, где правильнее нужно читать так: "равви, тот, который был с тобою по ту сторону Иордана" - в рус. тексте: "при Иордане"). И самый спор учеников Иоанна о сравнительном достоинстве крещения Христа и Иоанна становится только понятным при том предположении, что Христос и Иоанн пребывали оба в то время в одной области, т. е. в Иудее (см. ст. 25). В точности нельзя указать местонахождение Енона. Но вероятно, что он находился при одном из потоков, впадавших в Мертвое море с запада. В потоке этом было много воды, что и привлекло сюда Крестителя.
Adam Clarke: Commentary on the Bible - 1831
3:23: In Aenon - This place was eight miles southward from Scythopolis, between Salim and Jordan.
There was much water - And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at Aenon. The consideration that they dipped themselves, tends to remove the difficulty expressed in the note on Mat 3:6. See the observations at the end of Mark.
Albert Barnes: Notes on the Bible - 1834
3:23: In Enon - The word "Enon," or "Aenon," means "a fountain," and was doubtless given to this place because of the fountains there. On the situation of the place nothing certain has been determined. Eusebius places it eight Roman miles south of Scythopolis or Bethshan, and 53 miles northeast of Jerusalem.
Near to Salim - It would seem from this that Salim was better known then than Enon, but nothing can be determined now respecting its site. These places are believed to have been on the west side of the Jordan.
Because there was much water there - John's preaching attracted great multitudes. It appears that they remained with him probably many days. In many parts of that country, particularly in the hilly region near where John preached, it was difficult to find water to accommodate the necessities of the people, and perhaps, also, of the camels with which those from a distance would come. To meet their necessities, as well as for the purpose of baptizing, he selected a spot that was well watered, probably, with springs and rivulets. Whether the ordinance of baptism was performed by immersion or in any other mode, the selection of a place well watered was proper and necessary. The mention of the fact that there was much water there, and that John selected that as a convenient place to perform his office as a baptizer, proves nothing in regard to the mode in which the ordinance was administered, since he would naturally select such a place, whatever was the mode.
Where numbers of people came together to remain any time, it is necessary to select such a place, whatever their employment. An encampment of soldiers is made on the same principles, and in every camp-meeting that I have ever seen, a place is selected where there is a good supply of water, though not one person should be immersed during the whole services. As all the facts in the case are fully met by the supposition that John might have baptized in some other way besides immersion, and as it is easy to conceive another reason that is sufficient to account for the fact that such a place was selected, this passage certainly should not be adduced to prove that he performed baptism only in that manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: near: Gen 33:18, Shalem, Sa1 9:4, Shalim
much: Jer 51:13; Eze 19:10, Eze 43:2; Rev 1:15, Rev 14:2, Rev 19:6
and they: Mat 3:5, Mat 3:6; Mar 1:4, Mar 1:5; Luk 3:7
John Gill
3:23 And John also was baptizing in Aenon,.... The Syriac and Persic versions call it "Ain", or "In you", the fountain of the dove; and the Arabic version reads it, the fountain of "Nun": and whether it was a town, or river, it seems to have its name from a fountain near it, or that itself was one, where was an abundance of water, as the text shows. There is a city of this name in the Septuagint version of Josh 15:61, and mention is made of Hazerenon in Num 34:9, but neither of them seem to be the same with this; but be it where, and what it will, it was
near to Salim; and where that was, is as difficult to know as the other, some take it to be Shalem, a city of Shechem, mentioned in Gen 33:18, but that is not the same name with this; and besides was in Samaria; and indeed is by some there thought not to be the proper name of any place. Others are of opinion, that it is the same with Shalim in 1Kings 9:4, though it seems rather to be the place which Arias Montanus calls (o) "Salim juxta torrentem", Salim by the brook; and which he places in the tribe of Issachar: and might be so called, either because it was near this Aenon, and may be the brook, or river intended, by which it was; or because it was not far from the place where the two rivers, Jabbok and Jordan, met; and so the Jewish maps place near Jordan, in the tribe of Manasseh, bordering on the tribe of Issachar, a Shalem, and by it Ain-yon. And the Septuagint in Josh 19:22 mention "Salim by the sea", as in the tribe of Issachar. There is a passage in the Talmud (p), which, whether it has any regard to this Aenon, and Salim, I leave to be considered:
"the wine of Ogedoth, why is it forbidden? because of the village Pegesh; and that of Borgetha, because of the Saracene palace; and of Ain-Cushith, because of the village Salem.''
Nonnus here calls Aenon, a place of deep waters; and Salim he reads Salem; and so some copies. Aenon, where John baptized, according to Jerom (q), was eight miles from Scythopolis, to the south, and was near Salim and Jordan; and he makes Salim to be at the same distance from Scythopolis. However, John was baptizing in these parts, at the same time that Christ was teaching and baptizing: he did not leave off on that account. This was the work he was sent to do, and which he continued in as long as he had his liberty; and be chose this place,
because there was much water there; or "many waters"; not little purling streams, and rivulets; but, as Nonnus renders it, abundance of water; or a multitude of it, as in the Arabic version; see Rev_ 1:15 and the Septuagint in Ps 78:16, and what was sufficient to immerse the whole body in, as Calvin, Aretius, Piscator, and Grotius, on the place, observe; and which was agreeable not only to: the practice of the Jews, who used dipping in their baptisms, and purifications, as Musculus and Lightfoot assert; but to John's method and practice elsewhere:
and they came, and were baptized. The Ethiopic version renders it, "they came to him", that is, to John, "and he baptized them"; as the Persic version adds, "there", in Aenon, near Salim, in the much water there: it may be understood of the people coming both to John and Christ, and of their being baptized by them; though it seems rather to be said of John; and so Nonnus paraphrases it.
(o) Antiqu. Jud. l. 2. c. 3. (p) T. Hieros. Avoda Zara, fol. 44. 4. (q) De locis Hebraicis fol. 89. C. & fol, 94. F.
John Wesley
3:23 John also was baptizing - He did not repel them that offered, but he more willingly referred them to Jesus.
Robert Jamieson, A. R. Fausset and David Brown
3:23 Ænon . . . Salim--on the west of Jordan. (Compare Jn 3:26 with Jn 1:28).
3:243:24: Զի չեւ՛ եւս էր արկեալ զՅովհա՛ննէս ՚ի բանտ[1642]։[1642] Ոմանք. Արկեալ էր զՅով՛՛։
24. քանի դեռ Յովհաննէսին չէին բանտարկել:
24 Վասն զի Յովհաննէս դեռ բանտը դրուած չէր։
զի չեւ եւս էր արկեալ զՅովհաննէս ի բանտ:

3:24: Զի չեւ՛ եւս էր արկեալ զՅովհա՛ննէս ՚ի բանտ[1642]։
[1642] Ոմանք. Արկեալ էր զՅով՛՛։
24. քանի դեռ Յովհաննէսին չէին բանտարկել:
24 Վասն զի Յովհաննէս դեռ բանտը դրուած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: ибо Иоанн еще не был заключен в темницу.
3:24  οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ ἰωάννης.
3:24. οὔπω (not-unto-whither) γὰρ (therefore) ἦν (it-was) βεβλημένος (having-had-come-to-be-casted) εἰς (into) τὴν (to-the-one) φυλακὴν (to-a-guarding) Ἰωάνης. (an-Ioanes)
3:24. nondum enim missus fuerat in carcerem IohannesFor John was not yet cast into prison.
24. For John was not yet cast into prison.
3:24. For John had not yet been cast into prison.
3:24. For John was not yet cast into prison.
For John was not yet cast into prison:

24: ибо Иоанн еще не был заключен в темницу.
3:24  οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ ἰωάννης.
3:24. nondum enim missus fuerat in carcerem Iohannes
For John was not yet cast into prison.
3:24. For John had not yet been cast into prison.
3:24. For John was not yet cast into prison.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Замечание о том, что Иоанн тогда еще не был заключен в темницу, евангелист делает ввиду того, что по синоптикам, напр., по Евангелию Матфея, Иоанн был заключен в темницу почти тотчас за крещением Христа (Мф. 4:12), и, следовательно, не остается времени для его деятельности, о которой говорит евангелист Иоанн в рассматриваемом отделе. Чтобы читатели не соблазнились представляющимся здесь противоречием, евангелист и спешит поправить показание синоптиков о времени заключения Крестителя в темницу.
Albert Barnes: Notes on the Bible - 1834
3:24: For John was not yet cast into prison - See Luk 3:20. The mention of this shows that John was not imprisoned until some time after our Lord entered on his ministry. The design of John was to call men to repentance, and to prepare them for the Messiah, and this he continued to do after our Saviour commenced his work. It shows that a minister of religion should be industrious to the day of his death. John still toiled in his work not the "less" because the Messiah had come. So ministers should not labor less when Christ appears by his Spirit, and takes the work into his own hands, and turns many to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: Mat 4:12, Mat 14:3; Mar 6:17; Luk 3:19, Luk 3:20, Luk 9:7-9
John Gill
3:24 For John was not yet cast into prison. As he afterwards was by Herod, for the sake of Herodias, because he reproved Herod for taking her to be his wife, when she was wife to his brother Philip; see Mt 14:3; and this circumstance shows, that these things were done before that journey of Christ into Galilee, mentioned in Mt 4:12.
Robert Jamieson, A. R. Fausset and David Brown
3:24 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 Mt 4:12 and Mark's (Mk 1:14) express statement.
3:253:25: Եւ եղեւ խնդիր յաշակերտացն Յովհաննու ընդ Հրէի՝ վասն սրբութեան[1643]. [1643] Ոսկան. Ընդ Հրէից վասն սր՛՛։
25. Եւ Յովհաննէսի աշակերտների ու մի հրեայի միջեւ մաքրութեան մասին մի հարց ծագեց:
25 Այն ատեն վիճաբանութիւն մը եղաւ Յովհաննէսին աշակերտներուն եւ Հրեաներուն* միջեւ՝ մաքրութեան վրայով։
Եւ եղեւ խնդիր յաշակերտացն Յովհաննու ընդ [6]Հրէի վասն սրբութեան:

3:25: Եւ եղեւ խնդիր յաշակերտացն Յովհաննու ընդ Հրէի՝ վասն սրբութեան[1643].
[1643] Ոսկան. Ընդ Հրէից վասն սր՛՛։
25. Եւ Յովհաննէսի աշակերտների ու մի հրեայի միջեւ մաքրութեան մասին մի հարց ծագեց:
25 Այն ատեն վիճաբանութիւն մը եղաւ Յովհաննէսին աշակերտներուն եւ Հրեաներուն* միջեւ՝ մաքրութեան վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
3:2525: Тогда у Иоанновых учеников произошел спор с Иудеями об очищении.
3:25  ἐγένετο οὗν ζήτησις ἐκ τῶν μαθητῶν ἰωάννου μετὰ ἰουδαίου περὶ καθαρισμοῦ.
3:25. Ἐγένετο ( It-had-became ) οὖν (accordingly) ζήτησις (a-seeking) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) Ἰωάνου (of-an-Ioanes) μετὰ (with) Ἰουδαίου (of-Iouda-belonged) περὶ (about) καθαρισμοῦ. (of-a-cleansing-of)
3:25. facta est ergo quaestio ex discipulis Iohannis cum Iudaeis de purificationeAnd there arose a question between some of John's disciples and the Jews, concerning purification.
25. There arose therefore a questioning on the part of John’s disciples with a Jew about purifying.
3:25. Then a dispute occurred between the disciples of John and the Jews, about purification.
3:25. Then there arose a question between [some] of John’s disciples and the Jews about purifying.
Then there arose a question between [some] of John' s disciples and the Jews about purifying:

25: Тогда у Иоанновых учеников произошел спор с Иудеями об очищении.
3:25  ἐγένετο οὗν ζήτησις ἐκ τῶν μαθητῶν ἰωάννου μετὰ ἰουδαίου περὶ καθαρισμοῦ.
3:25. facta est ergo quaestio ex discipulis Iohannis cum Iudaeis de purificatione
And there arose a question between some of John's disciples and the Jews, concerning purification.
3:25. Then a dispute occurred between the disciples of John and the Jews, about purification.
3:25. Then there arose a question between [some] of John’s disciples and the Jews about purifying.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Некоторые иудеи (или, по другому чтению, один иудей) вступили в состязание с учениками Иоанна об очищении (peri kaqarismou), т. е. об обычаях иудеев обмывать посуду и самим омываться (ср. 2:6), а отсюда, вероятно, перешли и к спору о сравнительном достоинстве крещения, совершавшегося Иоанном, и крещения, совершавшегося Христом. Очень может быть, что иудеи указывали ученикам Крестителя на бесполезность его деятельности, когда появился уже тот, к кому обращал взоры своих учеников сам Иоанн. Говорили они, конечно, и о том необычайном успехе, какой имел новый проповедник.
Adam Clarke: Commentary on the Bible - 1831
3:25: John's disciples and the Jews - Instead of Ιουδαιων, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read Ιουδαιου, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been baptized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious towards purifying.
Albert Barnes: Notes on the Bible - 1834
3:25: A question - Rather a controversy a dispute.
John's disciples - Those who had been baptized by him, and who attached great efficacy and importance to the teaching of their master. Compare the notes at Act 19:1-5.
And the Jews - Many manuscripts, some of the fathers, and the ancient Syriac version read this in the singular number "with A Jew," one who, it is commonly supposed, had been baptized by the disciples of Jesus.
About purifying - What the precise subject of this dispute was we do not know. From what follows, it would seem probable that it was about the comparative value and efficacy of the baptism performed by John and by the disciples of Jesus. The word "purifying" may be applied to baptism, as it was an emblem of repentance and purity, and was thus used by the Jews, by John, and by Jesus. About this subject it seems that a dispute arose, and was carried to such a length that complaint was made to John. From this we may learn:
1. that even in the time of Jesus, when the gospel began to be preached, there was witnessed what has been ever since - unhappy disputings on the subject of religion. Even young converts may, By overheated zeal and ignorance, fall into angry discussion.
2. that such discussions are commonly about some unimportant matter of religion - something which they may not yet be qualified to understand, and which does not materially affect them if they could.
3. that such disputes are often connected with a spirit of proselytism - with boasting of the superior excellence of the sect with which "we" are connected, or in connection with whom we have been converted, and often with a desire to persuade others to join with us.
4. that such a spirit is eminently improper on such occasions. Love should characterize the feelings of young converts; a disposition to inquire and not to dispute; a willingness that all should follow the dictates of their own consciences, and not a desire to proselyte them to our way of thinking or to our church. It may be added that there is scarcely anything which so certainly and effectually arrests a Rev_ival of religion as such a disposition to dispute, and to make proselytes to particular modes of faith, and of administering the ordinances of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: about: Joh 2:6; Mat 3:11; Mar 7:2-5, Mar 7:8; Heb 6:2, Heb 9:10, Heb 9:13, Heb 9:14, Heb 9:23; Pe1 3:21
Geneva 1599
3:25 (8) Then there arose a question between [some] of John's disciples and the Jews about purifying.
(8) Satan inflames the disciples of John with a fond emulation of their master in order to hinder the course of the gospel: but John, being mindful of his office, not only puts a stop to their endeavours, but also takes occasion by that means to give testimony of Christ, that in him alone the Father has set forth everlasting life.
John Gill
3:25 Then there arose a question,.... A dispute, or controversy, occasioned by the baptism, of John and Christ:
between some of John's disciples, and the Jews. The Syriac and Persic versions read, "between one of John's disciples, and a certain Jew"; and Nonnus renders it, "with an Hebrew man"; and so the Alexandrian manuscript; many others read, "with a Jew": the contention between them was
about purifying; either about the ceremonial purifications, and ablutions commanded in the law of Moses; or concerning the various washings of persons, and vessels, according to the traditions of the elders, which the Jews in common were very tenacious of; and which they thought were brought into neglect, and contempt, by the baptism of John: and this seems to have been occasioned by the baptism of Christ; which the Jew might improve against the disciple of John, and urge, that since another, besides his master, had set up baptizing, who could tell which was most right and safest to follow? and therefore it would have been much better, if no such rite at all had been used by any, but that the purifications required by the law of Moses, and by their elders, had been strictly and solely attended to.
John Wesley
3:25 The Jews - Those men of Judea, who now went to be baptized by Jesus; and John's disciples, who were mostly of Galilee: about purifying - That is, baptism. They disputed, which they should be baptized by.
Robert Jamieson, A. R. Fausset and David Brown
3:25 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 Jn 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.
3:263:26: եկին առ Յովհաննէս՝ եւ ասեն ցնա. Ռա՛բբի, որ էրն ընդ քեզ յայնկոյս Յորդանանու, որում դուն վկայեցեր, ահաւասիկ նա մկրտէ՝ եւ ամենեքին գան առ նա[1644]։ [1644] Ոմանք. Ահաւանիկ նա մկրտէ։
26. Նրանք եկան Յովհաննէսի մօտ եւ նրան ասացին. «Ռաբբի՛, նա, որ Յորդանանի միւս կողմում քեզ հետ էր, եւ որի մասին դու վկայեցիր, ահաւասիկ նա մկրտում է, եւ ամէնքը գալիս են նրա մօտ»:
26 Աշակերտները գացին Յովհաննէսին եւ անոր ըսին. «Ռա՛բբի, անիկա որ քեզի հետ Յորդանանի անդիի կողմն էր, որուն համար դուն վկայութիւն տուիր, ահա ինք կը մկրտէ եւ ամէնքը անոր կ’երթան»։
Եկին առ Յովհաննէս եւ ասեն ցնա. Ռաբբի, որ էրն ընդ քեզ յայնկոյս Յորդանանու, որում դուն վկայեցեր, ահաւասիկ նա մկրտէ, եւ ամենեքին գան առ նա:

3:26: եկին առ Յովհաննէս՝ եւ ասեն ցնա. Ռա՛բբի, որ էրն ընդ քեզ յայնկոյս Յորդանանու, որում դուն վկայեցեր, ահաւասիկ նա մկրտէ՝ եւ ամենեքին գան առ նա[1644]։
[1644] Ոմանք. Ահաւանիկ նա մկրտէ։
26. Նրանք եկան Յովհաննէսի մօտ եւ նրան ասացին. «Ռաբբի՛, նա, որ Յորդանանի միւս կողմում քեզ հետ էր, եւ որի մասին դու վկայեցիր, ահաւասիկ նա մկրտում է, եւ ամէնքը գալիս են նրա մօտ»:
26 Աշակերտները գացին Յովհաննէսին եւ անոր ըսին. «Ռա՛բբի, անիկա որ քեզի հետ Յորդանանի անդիի կողմն էր, որուն համար դուն վկայութիւն տուիր, ահա ինք կը մկրտէ եւ ամէնքը անոր կ’երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2626: И пришли к Иоанну и сказали ему: равви! Тот, Который был с тобою при Иордане и о Котором ты свидетельствовал, вот Он крестит, и все идут к Нему.
3:26  καὶ ἦλθον πρὸς τὸν ἰωάννην καὶ εἶπαν αὐτῶ, ῥαββί, ὃς ἦν μετὰ σοῦ πέραν τοῦ ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὖτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν.
3:26. καὶ (And) ἦλθαν (they-came) πρὸς (toward) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Ῥαββεί, (Rabbei,"ὃς (which) ἦν (it-was) μετὰ (with) σοῦ (of-THEE) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου, (of-an-Iordanes,"ᾧ (unto-which) σὺ (thou) μεμαρτύρηκας, (thou-had-come-to-witness-unto,"ἴδε (thou-should-have-had-seen,"οὗτος (the-one-this) βαπτίζει (it-immerseth-to) καὶ (and) πάντες ( all ) ἔρχονται ( they-cometh ) πρὸς (toward) αὐτόν. (to-it)
3:26. et venerunt ad Iohannem et dixerunt ei rabbi qui erat tecum trans Iordanen cui tu testimonium perhibuisti ecce hic baptizat et omnes veniunt ad eumAnd they came to John and said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony: behold, he baptizeth and all men come to him.
26. And they came unto John, and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him.
3:26. And they went to John and said to him: “Rabbi, the one who was with you across the Jordan, about whom you offered testimony: behold, he is baptizing and everyone is going to him.”
3:26. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all [men] come to him.
And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all [men] come to him:

26: И пришли к Иоанну и сказали ему: равви! Тот, Который был с тобою при Иордане и о Котором ты свидетельствовал, вот Он крестит, и все идут к Нему.
3:26  καὶ ἦλθον πρὸς τὸν ἰωάννην καὶ εἶπαν αὐτῶ, ῥαββί, ὃς ἦν μετὰ σοῦ πέραν τοῦ ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὖτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν.
3:26. et venerunt ad Iohannem et dixerunt ei rabbi qui erat tecum trans Iordanen cui tu testimonium perhibuisti ecce hic baptizat et omnes veniunt ad eum
And they came to John and said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony: behold, he baptizeth and all men come to him.
3:26. And they went to John and said to him: “Rabbi, the one who was with you across the Jordan, about whom you offered testimony: behold, he is baptizing and everyone is going to him.”
3:26. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all [men] come to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Деятельность Христа возбудила зависть в учениках Крестителя и вместе ревность о славе своего учителя, которая теперь, видимо, шла на убыль. Они высказывают свое раздражение Иоанну, надеясь, что он предпримет какие-либо меры к тому, чтобы побудить Христа удалиться из той области, какую избрал местом своей деятельности Иоанн. Ведь Креститель так много сделал для Христа своим свидетельством о Нем как о Мессии!
Adam Clarke: Commentary on the Bible - 1831
3:26: And they came unto John - That he might decide the question.
Albert Barnes: Notes on the Bible - 1834
3:26: Came unto John - Came to him with their complaint; envious and jealous at the success of Jesus, and evidently irritated from the discussion, as if their master was about to lose his popularity.
Rabbi - Master. See the notes at Mat 23:7. Acknowledging him as their master and teacher.
That was with thee - Who was baptized by thee.
Thou barest witness - See Joh 1:29-35.
All men come to him - This was the source of their difficulty. It was that Jesus was gaining popularity; that the people flocked to him; that they feared that John would be forsaken, and his followers be diminished in numbers and influence. Thus many love their sect more than they do Christ, and would be more rejoiced that a man became a Presbyterian, a Methodist, a Baptist, than that he became a sincere and humble Christian. This is not the spirit of the gospel. True piety teaches us to rejoice that sinners turn to Christ and become holy, whether they follow us or not. See Mar 9:38-39. Let Jesus be exalted, and let men turn to Him, is the language of religion, whatever denomination they may feel it their duty to follow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: he that: Num 11:26-29; Ecc 4:4; Co1 3:3-5; Gal 5:20, Gal 5:21, Gal 6:12, Gal 6:13; Jam 3:14-18; Jam 4:5, Jam 4:6
to whom: Joh 1:7, Joh 1:15, Joh 1:26-36
and all: Joh 1:7, Joh 1:9, Joh 11:48, Joh 12:19; Psa 65:2; Isa 45:23; Act 19:26, Act 19:27
John Gill
3:26 And they came unto John,.... The Persic version reads, "he came unto John"; that disciple that had the controversy with the Jew about purifying, who not knowing well how to answer him, and which might be the case of more, applied to John:
and said unto him, Rabbi; or "master"; or, "our master"; as the Syriac and Persic versions read, which was a title of great respect, and reverence, and much in use in those times; See Gill on Mt 23:7, Mt 23:8. The Arabic version joins this word to the following clause, and applies it to Christ, rendering it thus, "the master that was with thee beyond Jordan"; which is making them to speak more honourably of Christ than they intended; for though they speak very respectfully to John, yet with much disdain and neglect of Christ; not so much as mentioning his name, or using any term of honour or respect; only saying,
he that was with thee beyond Jordan; namely, at Bethabara; who came from Galilee to Jordan, unto John, to be baptized by him, and who was baptized by him; and for some little time continued with him, and attended on his ministry; and as they thought, was a disciple of John's:
to whom thou bearest witness; that he was before him, and to be preferred unto him; and that he was the Lamb of God, and even the Son of God; suggesting, that by this testimony of his, Christ had gained all the credit and reputation he had; and that therefore he had done a wrong thing in enlarging so much in the praise and commendation of him:
behold the same baptizeth; takes upon him to administer the ordinance of baptism; at least gives orders to administer it; which John's disciples thought was the proper, and peculiar business of their master; and therefore speak of this as an intrusion into his office, and an entering into his province; and an assuming that which only belonged to him: and what gave still more uneasiness, and increased the complaint, was,
and all men come to him; that is, "many", as the Syriac and Persic versions render it, even more than came to John; see Jn 4:1. Large multitudes from all parts flocked to hear Christ preach, and great numbers were made disciples by him, and then baptized. That he should baptize, gave them great offence; and that he was so followed, raised their envy; and his being so near to John, might add to their uneasiness. It is a rule with the Jews, that
"it is not lawful for a disciple to teach the constitutions, or sentences of the law, before his master; but must be twelve miles distant from him, as the camp of Israel.''
And they say, that
"a disciple that teaches before, or in the presence of his master, is guilty of death (r).''
(r) T. Hieros. Sheviith, fol. 37. 3.
Robert Jamieson, A. R. Fausset and David Brown
3:26 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.
3:273:27: Պատասխանի ետ Յովհաննէս՝ եւ ասէ. Ո՛չ կարէ մարդ առնուլ յանձնէ՝ եւ ո՛չ ինչ, եթէ ո՛չ իցէ տուեալ նմա յերկնից ՚ի վերուստ[1645]։ [1645] Ոմանք. Առնել յանձնէ եւ։
27. Յովհաննէսը պատասխանեց եւ ասաց. «Մարդն իրենից որեւէ բան անել չի կարող, եթէ նրան ի վերուստ՝ երկնքից այդ տրուած չէ:
27 Պատասխան տուաւ Յովհաննէս եւ ըսաւ. «Մարդ մը չի կրնար բան մը առնել, եթէ երկնքէն տրուած չըլլայ անոր։
Պատասխանի ետ Յովհաննէս եւ ասէ. Ոչ կարէ մարդ առնուլ յանձնէ եւ ոչ ինչ, եթէ ոչ իցէ տուեալ յերկնից [7]ի վերուստ:

3:27: Պատասխանի ետ Յովհաննէս՝ եւ ասէ. Ո՛չ կարէ մարդ առնուլ յանձնէ՝ եւ ո՛չ ինչ, եթէ ո՛չ իցէ տուեալ նմա յերկնից ՚ի վերուստ[1645]։
[1645] Ոմանք. Առնել յանձնէ եւ։
27. Յովհաննէսը պատասխանեց եւ ասաց. «Մարդն իրենից որեւէ բան անել չի կարող, եթէ նրան ի վերուստ՝ երկնքից այդ տրուած չէ:
27 Պատասխան տուաւ Յովհաննէս եւ ըսաւ. «Մարդ մը չի կրնար բան մը առնել, եթէ երկնքէն տրուած չըլլայ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
3:2727: Иоанн сказал в ответ: не может человек ничего принимать [на] [себя], если не будет дано ему с неба.
3:27  ἀπεκρίθη ἰωάννης καὶ εἶπεν, οὐ δύναται ἄνθρωπος λαμβάνειν οὐδὲ ἓν ἐὰν μὴ ᾖ δεδομένον αὐτῶ ἐκ τοῦ οὐρανοῦ.
3:27. ἀπεκρίθη (It-was-separated-off) Ἰωάνης (an-Ioanes) καὶ (and) εἶπεν (it-had-said,"Οὐ (Not) δύναται ( it-ableth ) ἄνθρωπος (a-mankind) λαμβάνειν (to-take) οὐδὲν (to-not-moreover-one) ἐὰν (if-ever) μὴ (lest) ᾖ (it-might-be) δεδομένον (having-had-come-to-be-given) αὐτῷ (unto-it) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ. (of-a-sky)
3:27. respondit Iohannes et dixit non potest homo accipere quicquam nisi fuerit ei datum de caeloJohn answered and said: A man cannot receive any thing, unless it be given him from heaven.
27. John answered and said, A man can receive nothing, except it have been given him from heaven.
3:27. John responded and said: “A man is not able to receive anything, unless it has been given to him from heaven.
3:27. John answered and said, A man can receive nothing, except it be given him from heaven.
John answered and said, A man can receive nothing, except it be given him from heaven:

27: Иоанн сказал в ответ: не может человек ничего принимать [на] [себя], если не будет дано ему с неба.
3:27  ἀπεκρίθη ἰωάννης καὶ εἶπεν, οὐ δύναται ἄνθρωπος λαμβάνειν οὐδὲ ἓν ἐὰν μὴ ᾖ δεδομένον αὐτῶ ἐκ τοῦ οὐρανοῦ.
3:27. respondit Iohannes et dixit non potest homo accipere quicquam nisi fuerit ei datum de caelo
John answered and said: A man cannot receive any thing, unless it be given him from heaven.
3:27. John responded and said: “A man is not able to receive anything, unless it has been given to him from heaven.
3:27. John answered and said, A man can receive nothing, except it be given him from heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: В ответ ученикам своим Креститель прежде всего говорит, что всякий успех, какой кто-либо имеет в своем деле, зависит всецело от воли Божией. Это - дар Божий.
Adam Clarke: Commentary on the Bible - 1831
3:27: A man can receive nothing, etc. - Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As I took it up at God's command, so I am ready to lay it down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah, and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: Joh 3:28.
Albert Barnes: Notes on the Bible - 1834
3:27: John answered ... - John did not enter into their feelings or sympathize with their love of party. He came to honor Jesus, not to build up a sect, He rejoiced at the success of the Messiah, and began to teach them to rejoice in it also.
A man can receive nothing ... - All success is from heaven. All my success was from God. All the success of Jesus is from God. As success comes from the same source, we ought not to be envious. It is designed to answer the same end, and, by whomsoever accomplished, the hand of God is in it, and we should rejoice. If Jesus and his disciples are successful, if all men flee to him, it is proof that God favors him, and you should rejoice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: A man: Num 16:9-11, Num 17:5; Ch1 28:4, Ch1 28:5; Jer 1:5, Jer 17:16; Amo 7:15; Mat 25:15; Mar 13:34; Rom 1:5, Rom 12:6; Co1 1:1, Co1 2:12-14, Co1 3:5, Co1 4:7, Co1 12:11, Co1 15:10; Gal 1:1; Eph 1:1, Eph 3:7, Eph 3:8; Ti1 2:7; Jam 1:17; Pe1 4:10, Pe1 4:11
receive: or, take unto himself, Heb 5:4, Heb 5:5
from: Mat 21:25; Mar 11:30, Mar 11:31
Geneva 1599
3:27 John answered and said, A man (u) can receive nothing, except it be given him from heaven.
(u) Why are you trying to better my state? This is every man's lot and portion, that he cannot better himself in the slightest way.
John Gill
3:27 John answered and said,.... The Syriac and Arabic versions add, "to them"; the answer being made to the disciples of John, who came to him with their complaint:
a man can receive nothing; the Syriac and Persic versions add, "of his own will": some understand this of Christ, as man, who did not take upon him the character of the Messiah, nor the office of a Mediator, nor the honour of it of himself; and who received the gifts and graces of the Spirit of God, without measure, and had his success in his work from above: and indeed, it is true of both Christ, and John; for as Christ, so John received his office, and honour, as the harbinger and forerunner of Christ, and all his gifts qualifying for it, and his success in it, not of himself, but of God: and since therefore the superior office, and honour, and usefulness of the one above the other, were according to the sovereign will of God, there was no room for complaint, murmuring, and envy; but there ought to be contentment and pleasure in the wise disposition of things by God. Yea, this is true of every man, who has nothing of his own; and whatever he has in nature, providence and grace, is a gift to him; and all he enjoys is in a way of receiving: nor can he receive it,
except it be given him from heaven; from God who dwells there; See Gill on Mt 21:25; who is the author and donor of every gift, temporal, spiritual, and eternal; particularly he cannot perceive, and discern spiritual things, nor receive Gospel truths; as it appeared to John his disciples could not, unless spiritual light is given from above; and such a favour is bestowed, as to know the mysteries of the kingdom of heaven: and therefore, for every office, whether of a superior, or inferior kind, and for every degree of honour, and for whatsoever blessing and gift, whether for soul or body, for time, or for eternity, men ought to be thankful, and not glory in them, as though they had not received them; nor is there any reason to murmur against God, or envy one another, as these disciples did.
John Wesley
3:27 A man can receive nothing - Neither he nor I. Neither could he do this, unless God had sent him: nor can I receive the title of Christ, or any honour comparable to that which he hath received from heaven. They seem to have spoken with jealousy and resentment; John answers with sweet composure of spirit.
Robert Jamieson, A. R. Fausset and David Brown
3:27 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).
3:283:28: Դուք ձեզէ՛ն վկայէ՛ք ինձ, զի ասացի ձեզ՝ թէ չե՛մ ես Քրիստոսն, այլ թէ առաքեա՛լ եմ առաջի նորա։
28. Դուք ինքներդ էք վկայում ինձ, որ ձեզ ասացի. ես Քրիստոսը չեմ, այլ ուղարկուած եմ նրա առաջից:
28 Դուք ձեզմէ կը վկայէք ինծի համար, որ ըսի թէ ‘Ես Քրիստոսը չեմ, հապա անոր առջեւէն ղրկուած եմ’։
Դուք ձեզէն վկայէք ինձ, զի ասացի ձեզ թէ` չեմ ես Քրիստոսն, այլ թէ առաքեալ եմ առաջի նորա:

3:28: Դուք ձեզէ՛ն վկայէ՛ք ինձ, զի ասացի ձեզ՝ թէ չե՛մ ես Քրիստոսն, այլ թէ առաքեա՛լ եմ առաջի նորա։
28. Դուք ինքներդ էք վկայում ինձ, որ ձեզ ասացի. ես Քրիստոսը չեմ, այլ ուղարկուած եմ նրա առաջից:
28 Դուք ձեզմէ կը վկայէք ինծի համար, որ ըսի թէ ‘Ես Քրիստոսը չեմ, հապա անոր առջեւէն ղրկուած եմ’։
zohrab-1805▾ eastern-1994▾ western am▾
3:2828: Вы сами мне свидетели в том, что я сказал: не я Христос, но я послан пред Ним.
3:28  αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε ὅτι εἶπον [ὅτι] οὐκ εἰμὶ ἐγὼ ὁ χριστός, ἀλλ᾽ ὅτι ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου.
3:28. αὐτοὶ (Them) ὑμεῖς (ye) μοι (unto-me) μαρτυρεῖτε (ye-witness-unto) ὅτι (to-which-a-one) εἶπον (I-had-said) [ἐγώ] "[I],"Οὐκ (Not) εἰμὶ (I-be) ἐγὼ (I) ὁ (the-one) χριστός, (Anointed,"ἀλλ' (other) ὅτι (to-which-a-one,"Ἀπεσταλμένος (Having-had-come-to-be-set-off) εἰμὶ (I-be) ἔμπροσθεν (in-toward-from) ἐκείνου. (of-the-one-thither)
3:28. ipsi vos mihi testimonium perhibetis quod dixerim ego non sum Christus sed quia missus sum ante illumYou yourselves do bear me witness that I said that I am not Christ, but that I am sent before him.
28. Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him.
3:28. You yourselves offer testimony for me that I said, ‘I am not the Christ,’ but that I have been sent before him.
3:28. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.
Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him:

28: Вы сами мне свидетели в том, что я сказал: не я Христос, но я послан пред Ним.
3:28  αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε ὅτι εἶπον [ὅτι] οὐκ εἰμὶ ἐγὼ ὁ χριστός, ἀλλ᾽ ὅτι ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου.
3:28. ipsi vos mihi testimonium perhibetis quod dixerim ego non sum Christus sed quia missus sum ante illum
You yourselves do bear me witness that I said that I am not Christ, but that I am sent before him.
3:28. You yourselves offer testimony for me that I said, ‘I am not the Christ,’ but that I have been sent before him.
3:28. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Далее Иоанн припоминает ученикам своим в точности свои слова, какие он сказал о Христе и какие, конечно, не были неизвестны и ученикам его. А он говорил (ср. 1:15, 20. 27, 30), что не он, Иоанн, - Христос, а только послан перед ним, т. е. перед Иисусом как Христом.
Albert Barnes: Notes on the Bible - 1834
3:28: Bear me witness - You remember that at first I told you I was not the Messiah. As he had been "witness" to Jesus - as he came for no other end but to point him out to the Jews, they ought not to suppose that he was his superior. It was but reasonable to expect that Christ himself would be more successful than his forerunner. "I came, not to form a separate party, a special sect, but to prepare the way that he might be more successful, and that the people might be ready for his coming, and that he might have the success which he has actually met with. You should rejoice, therefore, at that success, and not envy it, for 'his success' is the best proof of the greatness of my word, and of its 'success also.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: I said: Joh 1:20, Joh 1:25, Joh 1:27
but: Joh 1:23; Mal 3:1, Mal 4:4, Mal 4:5; Mat 3:3, Mat 3:11, Mat 3:12; Mar 1:2, Mar 1:3; Luk 1:16, Luk 1:17, Luk 1:76, Luk 3:4-6
John Gill
3:28 Ye yourselves bear me witness,.... In what they now said, and referred to, in describing Christ, as he to whom John bore witness; and he appeals to them for what he said in their presence, and before all the people in that testimony:
that I said I am not the Christ; see Jn 1:19; wherefore, if he, who is the Christ, is now come, and teaches, and baptizes, and has the greatest number of followers, it is not to be wondered at; and much less to be envied; but rather to be rejoiced at. For John, by repeating what he had before said, that he was not the Christ, suggests, that Jesus was; and therefore was superior to him in office, honour, and usefulness, who was only his harbinger and forerunner, as follows:
but I am sent before him; to prepare his way, to make straight his paths, to proclaim his coming, and kingdom, being at hand; and that the expectations of men may be raised, and they may be ready to receive him when come: and hereby the end of John's office, and ministry, had its accomplishment. The Ethiopic version adds, "to preach him".
3:293:29: Որ ունի հարսն, նա՛ է փեսայ. իսկ բարեկամ փեսային՝ որ կայ եւ լսէ նմա, ուրախութեամբ ուրախ լինի վասն ձայնի փեսային. արդ՝ այս ուրախութիւն որ իմս է, լցեալ է։
29. Ով հարս ունի, նա՛ է փեսան. իսկ փեսայի բարեկամը, որ կանգնած լսում է նրան, մեծապէս ուրախանում է փեսայի ձայնի համար. արդ, այս ուրախութիւնը, որ իմն է, կատարեալ է:
29 Ան որ հարսն ունի, փեսան անիկա է. բայց փեսային բարեկամը, որ կը կենայ ու կը լսէ անոր, մեծապէս կ’ուրախանայ փեսային ձայնին համար։ Ուստի ահա իմ ուրախութիւնս լեցուած է։
Որ ունի զհարսն` նա է փեսայ. իսկ բարեկամ փեսային որ կայ եւ լսէ նմա` ուրախութեամբ ուրախ լինի վասն ձայնի փեսային. արդ այս ուրախութիւն որ իմս է` լցեալ է:

3:29: Որ ունի հարսն, նա՛ է փեսայ. իսկ բարեկամ փեսային՝ որ կայ եւ լսէ նմա, ուրախութեամբ ուրախ լինի վասն ձայնի փեսային. արդ՝ այս ուրախութիւն որ իմս է, լցեալ է։
29. Ով հարս ունի, նա՛ է փեսան. իսկ փեսայի բարեկամը, որ կանգնած լսում է նրան, մեծապէս ուրախանում է փեսայի ձայնի համար. արդ, այս ուրախութիւնը, որ իմն է, կատարեալ է:
29 Ան որ հարսն ունի, փեսան անիկա է. բայց փեսային բարեկամը, որ կը կենայ ու կը լսէ անոր, մեծապէս կ’ուրախանայ փեսային ձայնին համար։ Ուստի ահա իմ ուրախութիւնս լեցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:2929: Имеющий невесту есть жених, а друг жениха, стоящий и внимающий ему, радостью радуется, слыша голос жениха. Сия-то радость моя исполнилась.
3:29  ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη οὗν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται.
3:29. ὁ (The-one) ἔχων (holding) τὴν (to-the-one) νύμφην (to-a-briding) νυμφίος (bride-belonged) ἐστίν: (it-be) ὁ (the-one) δὲ (moreover) φίλος (cared) τοῦ (of-the-one) νυμφίου, (of-bride-belonged,"ὁ (the-one) ἑστηκὼς (having-had-come-to-stand) καὶ (and) ἀκούων (hearing) αὐτοῦ, (of-it,"χαρᾷ (unto-a-joy) χαίρει (it-joyeth) διὰ (through) τὴν (to-the-one) φωνὴν (to-a-sound) τοῦ (of-the-one) νυμφίου. (of-bride-belonged) αὕτη (The-one-this) οὖν (accordingly) ἡ (the-one) χαρὰ (a-joy) ἡ (the-one) ἐμὴ (mine) πεπλήρωται. (it-had-come-to-be-en-filled)
3:29. qui habet sponsam sponsus est amicus autem sponsi qui stat et audit eum gaudio gaudet propter vocem sponsi hoc ergo gaudium meum impletum estHe that hath the bride is the bridegroom: but the friend of the bridegroom, who standeth and heareth Him, rejoiceth with joy because of the bridegroom's voice. This my joy therefore is fulfilled.
29. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.
3:29. He who holds the bride is the groom. But the friend of the groom, who stands and listens to Him, rejoices joyfully at the voice of the groom. And so, this, my joy, has been fulfilled.
3:29. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.
He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom' s voice: this my joy therefore is fulfilled:

29: Имеющий невесту есть жених, а друг жениха, стоящий и внимающий ему, радостью радуется, слыша голос жениха. Сия-то радость моя исполнилась.
3:29  ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη οὗν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται.
3:29. qui habet sponsam sponsus est amicus autem sponsi qui stat et audit eum gaudio gaudet propter vocem sponsi hoc ergo gaudium meum impletum est
He that hath the bride is the bridegroom: but the friend of the bridegroom, who standeth and heareth Him, rejoiceth with joy because of the bridegroom's voice. This my joy therefore is fulfilled.
3:29. He who holds the bride is the groom. But the friend of the groom, who stands and listens to Him, rejoices joyfully at the voice of the groom. And so, this, my joy, has been fulfilled.
3:29. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Разъясняя свое отношение к Христу, Креститель сравнивает себя с другом жениха, игравшим у евреев главную роль во всем процессе заключения брака. Конечно, этому другу было весьма приятно, когда он видел, что его дело сватовства пришло к желанному концу и когда он слышал разговор новобрачной четы. Креститель также приготовил людей к принятию Христа, Который теперь собирал вокруг Себя общину верующих или Церковь, ибо Церковь была невестой Этого Небесного Жениха (2Кор. 11:2). Из этих слов Крестителя мы в праве заключить, что ему было уже известно и ранее, чем донесли ему его ученики, об успехе, какой имел Христос в Иудее, и это давало ему радостную уверенность в том, что дело Христа придет к желанной цели.
Adam Clarke: Commentary on the Bible - 1831
3:29: He that hath the bride - The congregation of believers.
Is the bridegroom - The Lord Jesus - the Head of the Church. See Mat 22:2, etc., where the parable of the marriage feast is explained.
The friend of the bridegroom - The person whom the Greeks called the paranymph - there were two at each wedding: one waited on the bride, the other on the bridegroom: their business was to serve them, to inspect the concerns of the bridechamber, and afterwards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to himself: this is the meaning of standeth by, i.e. ready to serve. See the observations at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
3:29: He that hath the bride ... - This is an illustration drawn from marriage. The bride belongs to her husband. So the church, the bride of the Messiah, belongs to him. It is to be expected, therefore, and desireD, that the people should flock to him.
But the friend of the bridegroom - He whose office it is to attend him on the marriage occasion. This was commonly the nearest friend, and was a high honor.
Rejoiceth greatly - Esteems himself highly honored by the proof of friendship.
The bridegroom's voice - His commands, requests, or conversation.
This my joy ... - "I sustain to the Messiah the relation which a groomsman does to the groom. The chief honor and the chief joy is not mine, but his. It is to be expected, therefore, that the people will come to him, and that his success will be great. The relation of Christ to the church is often compared with the marriage relation, denoting the tenderness of the union, and his great love for his people. Compare Isa 62:5; Rev 21:2, Rev 21:9; Rev 22:17; Eph 5:26-27, Eph 5:32; Co2 11:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: hath: Psa 45:9-17; Sol 3:11, Sol 4:8-12; Isa 54:5, Isa 62:4, Isa 62:5; Jer 2:2; Eze 16:8; Hos 2:19; Mat 22:2; Co2 11:2; Eph 5:25-27; Rev 19:7-9, Rev 21:9
the friend: Jdg 14:10, Jdg 14:11; Psa 45:14; Sol 5:1; Mat 9:15
this: Isa 66:11; Luk 2:10-14, Luk 15:6
John Gill
3:29 He that hath the bride,.... By whom particular persons seem here to be meant, who were called, converted, and brought to Christ, and were made his disciples, and baptized, and so were openly espoused unto him; though sometimes it designs a particular church of Christ, and even the whole general assembly, and church of the firstborn, whose names are written in heaven; all the elect of. God, whether among Jews, or Gentiles; see 2Cor 11:2. These Christ has in a conjugal relation; and he came, and comes to have them after this manner: he saw them in his Father's purposes, and decrees, in all the glory he meant to bring them to; and loved them, and desired them of his Father, as his spouse, who gave them to him, as such; and he betrothed them to himself for ever; and in time he sends his ministering servants with his Gospel, to engage and betroth them to him; and by the power of his grace, he makes them willing to give up themselves to him; which is the open espousal of them; and at the last day, when the number of the elect are completed, the marriage of the Lamb will be publicly solemnized, and a marriage supper will be made; and all that are called, and ready, will enter into the marriage chamber, and share in the joys, and pleasures of that day: thus by virtue of the Father's gift, Christ has them now as his own property, as his portion, his jewels, his bride, and wife; and by, and through his great love to them, he has them not only in his arms, from whence they can never be plucked; but in his heart, where they are set as a seal; and by virtue of this love, they are united to him, become one with him, are members of his body, flesh, and bones; and are one spirit with him, and nothing can be able to separate them; and he will have them all with, him to all eternity, to be where he is, and behold his glory: and now, he that has the bride in this sense,
is the bridegroom; and such is Christ; see Mt 9:15; and he acts, and behaves, as such; he loves the saints, as a bridegroom loves his bride, with a love prior to theirs; with a love of complacency and delight, which is single, chaste, and inviolable; free, and sovereign, wonderful, unchangeable, and from everlasting to everlasting: he sympathises with them in all their adversities, and afflictions; he nourishes, and cherishes them, and provides everything for them, for food, and clothing, for refreshment and protection; and interests them in all he has: and an amazing instance of grace this is, that such who are no better than others, children of wrath by nature; exceeding great sinners, guilty, and filthy; bankrupts, and beggars on the dunghill; and yet are taken into so near a relation to him; who is in the form of God, and equal to him, the brightness of his glory, and the express image of his person, the Son of God, in whom all the fulness of the Godhead dwells; the King of kings, and Lord of lords. And this being the case, John suggests, that by these persons following Christ, and giving up themselves to him, it appeared that he was the bridegroom; and to whom should they betake themselves but to him? Nor did it become him, or any other, to seek to draw them from him; nor should any envy his enjoyment of them, since they were his in so peculiar a sense, and in so near a relation:
but the friend of the bridegroom; meaning himself: and such is every true minister of the Gospel; he is a lover of Christ, a friend to his interest, and seeks by all means to promote it, and to bring souls unto him. The allusion is to a custom among the Jews, who, at their marriages, used to have persons both on the side of the bride, and of the bridegroom, as companions that attended each, and were called their friends; see Judg 14:20. Such an one is called by the Rabbins, and this word is interpreted by "a lover", or "friend", the same as here; and by "his" (the bridegroom's) "friend" in the time of his marriage (s). There were two of these, one for the bride, and another for the bridegroom; for so it is said (t), formerly they appointed two
""friends", one for him (the bridegroom), and one for her (the bride), that they might minister to the bridegroom, and do all things at their entrance into the marriage chamber. --And formerly, these friends slept where the bridegroom and bride slept.''
And so as John is here represented as the friend of Christ, the bridegroom of the church; the Jews speak of Moses as the friend of God, the bridegroom of the people of Israel. So one of their writers (u), having delivered a parable concerning a certain king going into a far country, and leaving his espoused wife with his maid-servants, who raising an evil report on her, his friend tore in pieces the matrimonial contract, thus applies it:
"the king, this is the holy, blessed God; the maidens, these are the mixed multitude; and "the friend", this is Moses; and the spouse of the holy, blessed God is Israel.''
The Jews say (w), that Michael and Gabriel were the "bridal friends" to the first Adam.
Which standeth; the phrase may be seen in the above parable of the Jewish writer (x) referred to, , "his friend standeth": this was the posture of servants, and is fitly applied to John, who was the harbinger of Christ, and judged himself unworthy to bear his shoes; and well agrees with the ministers of the Gospel, who stand before Christ, wait upon him, and minister in his name, and are the servants of the churches for his sake:
and heareth him; hearkens to his words; observes, and obeys them; hears his voice, so as to understand it, and distinguish it from another's; and hears it with delight and pleasure, as every true friend of Christ does his Gospel, which is his voice, and is a joyful sound; and so
rejoiceth greatly because of the bridegroom's voice: such an one rejoices at the sight of his person, and in communion with him; he rejoices at the sound of his voice; and is delighted to hear him in the ministry of the word, calling to one, and to another, to come unto him, and causing them to believe in him, and give up themselves to him.
This my joy therefore is fulfilled; in Christ, he being come in person, and his voice heard in the land of Judea, and multitudes of souls flocking to him, who believing in him, were baptized; than which nothing could be a greater pleasure to John, or to any Gospel minister. This was the accomplishment and perfection of his joy, which carried it to its utmost height: this was what he wished for; and now he had the desire of his heart. It was usual for the friend of the bridegroom to carry provisions with him, and eat and drink with the bridegroom, and rejoice with him; and this rejoicing was mutual. Hence those words,
"give me "my friend", that I may rejoice with him:''
the gloss upon it is,
"and eat at his marriage, even as he also rejoiced, and ate at my marriage (y).''
To this rejoicing the allusion is here.
(s) Misn. Sanhedrin, c. 3. sect. 5. & Bartenora in ib. (t) T. Bab. Cetubot, fol. 12. 1. (u) Jarchi in Exod. xxxiv. 1. Vid. Shemot Rabba, sect. 46. fol. 142. 2. (w) Bereshit Rabba, sect. 8. fol. 8. 2. (x) Jarchi in ib. (y) T. Bab. Bava Bathra, fol. 144. 2. & 145. 1.
John Wesley
3:29 He that hath the bride is the bridegroom - He whom the bride follows. But all men now come to Jesus. Hence it is plain he is the bridegroom. The friend who heareth him - Talk with the bride; rejoiceth greatly - So far from envying or resenting it.
3:303:30: Նմա պարտ է աճել, եւ ինձ մեղմանա՛լ։
30. Պէտք է, որ նա մեծանայ, իսկ ես՝ նուազեմ»:
30 Անիկա պէտք է որ մեծնայ, բայց ես պզտիկնամ»։
Նմա պարտ է աճել եւ ինձ մեղմանալ:

3:30: Նմա պարտ է աճել, եւ ինձ մեղմանա՛լ։
30. Պէտք է, որ նա մեծանայ, իսկ ես՝ նուազեմ»:
30 Անիկա պէտք է որ մեծնայ, բայց ես պզտիկնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:3030: Ему должно расти, а мне умаляться.
3:30  ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
3:30. ἐκεῖνον (To-the-one-thither) δεῖ (it-bindeth) αὐξάνειν, (to-procure,"ἐμὲ (to-ME) δὲ (moreover) ἐλαττοῦσθαι. (to-be-en-lackened)
3:30. illum oportet crescere me autem minuiHe must increase: but I must decrease.
30. He must increase, but I must decrease.
3:30. He must increase, while I must decrease.
3:30. He must increase, but I [must] decrease.
He must increase, but I [must] decrease:

30: Ему должно расти, а мне умаляться.
3:30  ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.
3:30. illum oportet crescere me autem minui
He must increase: but I must decrease.
3:30. He must increase, while I must decrease.
3:30. He must increase, but I [must] decrease.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Если деятельность Иоанна идет теперь к окончанию, а деятельность Христа все возрастает, то этому так и подобало быть. Разъяснение такого заявления дается ниже, в речи о достоинстве Христа.
Adam Clarke: Commentary on the Bible - 1831
3:30: He must increase - His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men.
I must decrease - My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry.
Albert Barnes: Notes on the Bible - 1834
3:30: He must increase - his authority and influence among the people must grow. his doctrine shall continue to spread until it extends through all the earth.
I must decrease - "The purpose of my ministry is to point men to him. When that is done my work is done. I came not to form a party of my own, nor to set up a religion of my own; and my teaching must cease when he is fully established, as the light of the morning star fades away and is lost in the beams of the rising sun. This evinced John's humility and willingness to be esteemed as nothing if he could honor Christ. It shows us, also, that it is sufficient honor for man if he may be permitted to point sinners to the Lord Jesus Christ. No work is so honorable and joyful as the ministry of the gospel; none are so highly honored as those who are permitted to stand near the Son of God, lead perishing men to his cross. Compare Dan 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:30: must increase: Psa 72:17-19; Isa 9:7, Isa 53:2, Isa 53:3, Isa 53:12; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Mat 13:31-33; Rev 11:15
but: Act 13:36, Act 13:37; Co1 3:5; Co2 3:7-11; Col 1:18; Heb 3:2-6
John Gill
3:30 He must increase,.... Not in stature of body, or in wisdom and understanding of mind, as man, he being come to maturity in these things already; but in fame, credit, and reputation among men; as he afterwards did in the land of Judea, by reason of his miracles and doctrines; and after that among the Gentiles, through the publication of his Gospel; and will more and more in the latter day, when he, and he alone, shall be exalted: and he must increase in the ministry of his word, which was published by him, and his disciples, throughout all the cities of Israel; and which, after his resurrection and ascension, grew and increased mightily, notwithstanding the opposition made unto it both by their civil and ecclesiastical rulers; and which, by the means of his apostles, was spread throughout the Gentile world, and will hereafter cover the earth, as the waters do the sea: and also in his kingdom and interest, which at first were very small, like a grain of mustard seed, or like a little stone cut out of the mountain without hands; but in process of time grew exceedingly, and will, ere long, till the face of the whole earth; for the kingdoms of this world will become the kingdoms of our Lord, and of his Christ; and his dominion shall be from sea to sea, and from the river to the ends of the earth; and of the increase of it there shall be no end. And so likewise in the number of his followers, which at first were but few in Judea, but afterwards greatly increased, and especially among the Gentiles; and will be very numerous in the latter day glory, when the nation of the Jews will be born at once, and the fulness and forces of the Gentiles are brought in:
but I must decrease; as he did in his esteem among the people; see Jn 5:3; and in his work and office, which were now come to an end, Christ, whose forerunner he was, being come; and quickly after this he was put into prison, and there put to death.
John Wesley
3:30 He must increase, but I must decrease - So they who are now, like John, burning and shining lights, must (if not suddenly eclipsed) like him gradually decrease, while others are increasing about them; as they in their turns grew up, amidst the decays of the former generation. Let us know how to set, as well as how to rise; and let it comfort our declining days to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness.
3:313:31: Որ ՚ի վերուստն գայ, ՚ի վերո՛յ է քան զամենայն. որ յերկրէ աստի է, յերկրէ՛ է՝ եւ յերկրէ՛ խօսի։
31. «Նա, որ ի վերուստ է գալիս, վեր է ամենքից. նա, որ այս երկրից է, երկրաւոր է եւ երկրաւոր բաների մասին է խօսում:
31 Ան որ վերէն կու գայ՝ ամենէն վեր է. ան որ երկրէն է՝ երկրաւոր է ու երկրէն կը խօսի. ան որ երկնքէն կու գայ՝ ամենէն վեր է։
Որ ի վերուստն գայ` ի վերոյ է քան զամենայն. որ յերկրէ աստի է` յերկրէ է եւ յերկրէ խօսի:

3:31: Որ ՚ի վերուստն գայ, ՚ի վերո՛յ է քան զամենայն. որ յերկրէ աստի է, յերկրէ՛ է՝ եւ յերկրէ՛ խօսի։
31. «Նա, որ ի վերուստ է գալիս, վեր է ամենքից. նա, որ այս երկրից է, երկրաւոր է եւ երկրաւոր բաների մասին է խօսում:
31 Ան որ վերէն կու գայ՝ ամենէն վեր է. ան որ երկրէն է՝ երկրաւոր է ու երկրէն կը խօսի. ան որ երկնքէն կու գայ՝ ամենէն վեր է։
zohrab-1805▾ eastern-1994▾ western am▾
3:3131: Приходящий свыше и есть выше всех; а сущий от земли земной и есть и говорит, как сущий от земли; Приходящий с небес есть выше всех,
3:31  ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν· ὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστιν καὶ ἐκ τῆς γῆς λαλεῖ. ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος [ἐπάνω πάντων ἐστίν·]
3:31. Ὁ (The-one) ἄνωθεν (up-unto-which-from) ἐρχόμενος ( coming ) ἐπάνω (upon-up-unto-which) πάντων ( of-all ) ἐστίν. (it-be) ὁ (The-one) ὢν (being) ἐκ (out) τῆς (of-the-one) γῆς (of-a-soil) ἐκ (out) τῆς (of-the-one) γῆς (of-a-soil) ἐστὶν (it-be) καὶ (and) ἐκ (out) τῆς (of-the-one) γῆς (of-a-soil) λαλεῖ: (it-speaketh-unto) ὁ (the-one) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἐρχόμενος ( coming ) ἐπάνω (upon-up-unto-which) πάντων ( of-all ) ἐστίν: (it-be)
3:31. qui desursum venit supra omnes est qui est de terra de terra est et de terra loquitur qui de caelo venit supra omnes estHe that cometh from above is above all. He that is of the earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven is above all.
31. He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: he that cometh from heaven is above all.
3:31. He who comes from above, is above everything. He who is from below, is of the earth, and he speaks about the earth. He who comes from heaven is above everything.
3:31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all:

31: Приходящий свыше и есть выше всех; а сущий от земли земной и есть и говорит, как сущий от земли; Приходящий с небес есть выше всех,
3:31  ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν· ὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστιν καὶ ἐκ τῆς γῆς λαλεῖ. ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος [ἐπάνω πάντων ἐστίν·]
3:31. qui desursum venit supra omnes est qui est de terra de terra est et de terra loquitur qui de caelo venit supra omnes est
He that cometh from above is above all. He that is of the earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven is above all.
3:31. He who comes from above, is above everything. He who is from below, is of the earth, and he speaks about the earth. He who comes from heaven is above everything.
3:31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Первое преимущество Лица Господа Иисуса Христа состоит в Его небесном (свыше) происхождении. Выражение "приходящий свыше" обозначает именно неизреченное рождение Слова от Бога Отца, а не посланничество Христа на служение (Кирилл Александрийский), потому что и сам Креститель был также послан свыше (ср. 1:6). Такое преимущество Христа устраняет всякую мысль о том, чтобы с Ним возможно было какое-либо соревнование: Он - выше всех. Но кого разумеет далее Креститель под земным и говорящим от земли? Многие толкователи полагают, что он говорит здесь о себе самом, но с таким мнением нельзя согласиться. Иоанн все-таки был пророк, удостоенный божественных откровений и говоривший народу как посланник Неба (Ин. 1:29-34). Он свидетельствовал перед учениками своими и народом о том, что слышал и видел (1:34; 3: 11). Лучше видеть здесь указание на других, обыкновенных учителей иудейских, с которыми, конечно, тогда сравнивали Христа как нового раввина.
Adam Clarke: Commentary on the Bible - 1831
3:31: Is above all - This blessed bridegroom, who has descended from heaven, Joh 3:13, is above all, superior to Moses, the prophets, and me.
He that is of the earth - John himself, who was born in the common way of man.
Speaketh of the earth - Cannot speak of heavenly things as Christ can do; and only represents Divine matters by these earthly ordinances; for the spirit and meaning of which, you must all go to the Messiah himself.
Albert Barnes: Notes on the Bible - 1834
3:31: He that cometh from above - The Messiah, represented as coming down from heaven. See Joh 3:13; Joh 6:33; Joh 8:23. It has been doubted whether the remainder of this chapter contains the words of "John the Baptist" or of "the evangelist." The former is the more probable opinion, but it is difficult to decide it, and it is of very little consequence.
Is above all - In nature, rank, and authority. "Is superior to all prophets" Heb 1:1-2; "to all angels" Heb 1:4-14, "and is over all the universe as its sovereign Lord," Rom 9:5; Eph 1:21-22; Col 1:15-19; Co1 15:25.
He that is of the earth - He who has no higher nature than the human nature. The prophets, apostles, and John were men like others, born in the same way, and sinking, like others, to the dust. See Act 14:15. Jesus had a nature superior to man, and "ought," therefore, to be exalted above all.
Is earthly - Is human. Is inferior to him who comes from heaven. Partakes of his origin, which is inferior and corrupt.
Speaketh of the earth - His teaching is inferior to that of him who comes from heaven. It is comparatively obscure and imperfect, not full and clear, like the teaching of him who is from above. This was the case with all the prophets; and even with John the Baptist, as compared with the teaching of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:31: that cometh: Joh 3:13, Joh 6:33, Joh 8:23; Eph 1:20, Eph 1:21, Eph 4:8-10
is above: Joh 1:15, Joh 1:27, Joh 1:30, Joh 5:21-25; Mat 28:18; Act 10:36; Rom 9:5; Eph 1:21; Phi 2:9-11; Pe1 3:22; Rev 19:16
he that is: Joh 3:12; Co1 15:47, Co1 15:48; Heb 9:1, Heb 9:9, Heb 9:10
he that cometh: Joh 6:33, Joh 6:51, Joh 16:27, Joh 16:28
Geneva 1599
3:31 He that cometh from above is above all: he that is of the earth is (x) earthly, and (y) speaketh of the earth: he that cometh from heaven is above all.
(x) Is nothing else but man, a piece of work made of the slime of the earth.
(y) Is characterized by nothing but corruption, ignorance, dulness, etc.
John Gill
3:31 He that cometh from above,.... Meaning Christ; not that he brought his human nature with him from heaven, or that that is of a celestial nature; but he came from heaven in his divine person, not by change of place, he being God immense and infinite, but by assumption of human nature; which he took upon him, in order to do in it his Father's will, and the work of our salvation.
Is above all; above John, before whom he was preferred, for he was before him; above the prophets of the Old Testament, and even above Moses, the chief of them; yea, above all the angels in heaven, being God over all, blessed for ever: wherefore all glory is to be given him; no honour is to be envied him, or detracted from him.
He that is of the earth; as John was, and all mankind are, being descended from Adam, who was, made of the dust of the earth; and who dwell in houses of clay, and in earthly tabernacles, which are at last resolved into their original dust:
is earthly; of an earthly nature, frame, temper, and disposition; see Jn 3:6. Men naturally mind earthly things; and it is owing to the Spirit and grace of God, if they mind and savour spiritual things, or have their affections set on things above, or their conversation in heaven; and even such, at times, find that their souls cleave unto the dust, and are hankering after the things of the earth:
and speaketh of the earth; of earthly things, as in Jn 3:12; and indeed of heavenly things, in an earthly manner, in a low way, and by similes and comparisons taken from the things of the earth; not being able to speak of celestial things, as in their own nature, and in that sublime way the subject requires: but
he that cometh from heaven is above all; men and angels, in the dignity of his person; and all prophets and teachers, in the excellency of his doctrine, and manner of delivering it: and therefore it is not to be wondered at, that he should be followed as he is; but rather it should seem marvellous, that he has no more followers than he has; in the Apocrypha:
"For like as the ground is given unto the wood, and the sea to his floods: even so they that dwell upon the earth may understand nothing but that which is upon the earth: and he that dwelleth above the heavens may only understand the things that are above the height of the heavens.'' (2 Esdras 4:21)
John Wesley
3:31 It is not improbable, that what is added, to the end of the chapter, are the words of the evangelist, not the Baptist. He that is of the earth - A mere man; of earthly original, has a spirit and speech answerable to it.
Robert Jamieson, A. R. Fausset and David Brown
3:31 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.
3:323:32: Որ յերկնիցն գայ, զոր ինչ ետես եւ զոր լուաւ, վկայէ՛. եւ զվկայութիւն նորա ո՛չ ոք ընդունի[1646]։ [1646] Ոմանք. Ոք ոչ ընդունի։
32. Նա, որ երկնքից է գալիս, վկայում է, ինչ որ տեսել ու լսել է, սակայն նրա վկայութիւնը ոչ ոք չի ընդունում:
32 Եւ ինչ որ տեսաւ ու լսեց, զայն կը վկայէ ու անոր վկայութիւնը մէ՛կը չ’ընդունիր։
Որ յերկնիցն [8]գայ` զոր`` ինչ ետես եւ զոր լուաւ` վկայէ, եւ զվկայութիւն նորա ոչ ոք ընդունի:

3:32: Որ յերկնիցն գայ, զոր ինչ ետես եւ զոր լուաւ, վկայէ՛. եւ զվկայութիւն նորա ո՛չ ոք ընդունի[1646]։
[1646] Ոմանք. Ոք ոչ ընդունի։
32. Նա, որ երկնքից է գալիս, վկայում է, ինչ որ տեսել ու լսել է, սակայն նրա վկայութիւնը ոչ ոք չի ընդունում:
32 Եւ ինչ որ տեսաւ ու լսեց, զայն կը վկայէ ու անոր վկայութիւնը մէ՛կը չ’ընդունիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:3232: и что Он видел и слышал, о том и свидетельствует; и никто не принимает свидетельства Его.
3:32  ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει.
3:32. ὃ (to-which) ἑώρακεν (it-had-come-to-discern-unto) καὶ (and) ἤκουσεν (it-heard) τοῦτο (to-the-one-this) μαρτυρεῖ, (it-witnesseth-unto,"καὶ (and) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) αὐτοῦ (of-it) οὐδεὶς (not-moreover-one) λαμβάνει. (it-taketh)
3:32. et quod vidit et audivit hoc testatur et testimonium eius nemo accipitAnd what he hath seen and heard, that he testifieth: and no man receiveth his testimony.
32. What he hath seen and heard, of that he beareth witness; and no man receiveth his witness.
3:32. And what he has seen and heard, about this he testifies. And no one accepts his testimony.
3:32. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.
And what he hath seen and heard, that he testifieth; and no man receiveth his testimony:

32: и что Он видел и слышал, о том и свидетельствует; и никто не принимает свидетельства Его.
3:32  ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει.
3:32. et quod vidit et audivit hoc testatur et testimonium eius nemo accipit
And what he hath seen and heard, that he testifieth: and no man receiveth his testimony.
3:32. And what he has seen and heard, about this he testifies. And no one accepts his testimony.
3:32. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Второе преимущество Христа - это несравненное превосходство Его учения. Господь говорил только то, что знал непосредственно, что слышал и видел на небе (ср. 3: 11). Поэтому-то количество последователей Христа, какое ученикам Крестителя казалось слишком большим, ему самому представляется очень незначительным, ввиду высокого достоинства учения Христова.
Adam Clarke: Commentary on the Bible - 1831
3:32: And no man receiveth his testimony - Or, And this his testimony no man taketh up. That is, the testimony which John had borne to the Jews, that Jesus was the promised Messiah. No man taketh up. - No person is found to tread in my steps, and to publish to the Jews that this is the Christ, the Savior of the world. See this sense of the original fully proved and vindicated by Kypke in loc.
Albert Barnes: Notes on the Bible - 1834
3:32: And what he hath seen ... - See Joh 3:11.
No man receiveth his testimony - The words "no man" are here to be understood in the sense of "few." Though his doctrine is pure, plain, sublime, yet "few," comparatively, received it in faith. Though multitudes came to him, drawn by various motives Joh 6:26, yet "few" became his "real" disciples, Mat 26:56; Mat 7:22.
His testimony - His doctrine. The truth to which he bears "witness" as having "seen" and "known" it, Joh 3:11. Often many persons "appear" for a time to become the followers of Christ, who in the end are seen to have known nothing of religion, Mat 13:6; Luk 8:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:32: what: Joh 3:11, Joh 5:20, Joh 8:26, Joh 15:15
and no: Joh 3:26, Joh 3:33, Joh 1:11; Isa 50:2, Isa 53:1; Rom 10:16-21, Rom 11:2-6
Geneva 1599
3:32 And what he hath (z) seen and heard, that he testifieth; and (a) no man receiveth his testimony.
(z) What he knows fully and perfectly.
(a) That is, very few.
John Gill
3:32 And what he hath seen and heard,.... Of the Father, of his mind and will, of his purposes and promises, of his love, grace, and mercy, in the council and covenant of peace, lying in his bosom, and being privy to all his secrets. The phrases express the clear and perfect knowledge Christ has of all truths and doctrines; he having all the treasures of wisdom and knowledge in him.
That he testifieth; fully, freely, and faithfully; withholds nothing, but declares the whole counsel of God; and is deservedly called the faithful witness, Rev_ 1:5.
And no man receiveth his testimony; though it was the testimony of God, which is greater than that of man; yet few, and which were next to none at all, gave any heed or credit to it; few or none among the Jews, or among the disciples of John, or even among those that followed Christ. John, and his disciples, widely differed; they thought that all men came to Christ, and believed in him; and John thought few or none, in comparison of the numbers he could have wished, did: and indeed, no one person can receive the testimony of Christ, and believe in him, unless it be given him from above, by the grace of God: for the natural man receives not divine and spiritual things; see Jn 3:11.
John Wesley
3:32 No man - None comparatively, exceeding few; receiveth his testimony - With true faith.
Robert Jamieson, A. R. Fausset and David Brown
3:32 what he hath seen and heard--(See on Jn 3:11 and Jn 1:18).
and no man receiveth, &c.--John's disciples had said, "All come to Him" (Jn 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.
3:333:33: Որ ընդունի զվկայութիւն նորա՝ կնքեաց, թէ Աստուած ճշմարիտ է։
33. Ով ընդունում է նրա վկայութիւնը, հաստատած կը լինի, որ Աստուած ճշմարիտ է,
33 Ան որ անոր վկայութիւնը կ’ընդունի, կ’ապացուցանէ թէ Աստուած ճշմարիտ է։
Որ ընդունի զվկայութիւն նորա` կնքեաց թէ Աստուած ճշմարիտ է:

3:33: Որ ընդունի զվկայութիւն նորա՝ կնքեաց, թէ Աստուած ճշմարիտ է։
33. Ով ընդունում է նրա վկայութիւնը, հաստատած կը լինի, որ Աստուած ճշմարիտ է,
33 Ան որ անոր վկայութիւնը կ’ընդունի, կ’ապացուցանէ թէ Աստուած ճշմարիտ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:3333: Принявший Его свидетельство сим запечатлел, что Бог истинен,
3:33  ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν.
3:33. ὁ (The-one) λαβὼν (having-had-taken) αὐτοῦ (of-it) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) ἐσφράγισεν (it-sealed-to) ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) ἀληθής (un-secluded) ἐστιν. (it-be)
3:33. qui accipit eius testimonium signavit quia Deus verax estHe that hath received his testimony hath set to his seal that God is true.
33. He that hath received his witness hath set his seal to , that God is true.
3:33. Whoever has accepted his testimony has certified that God is truthful.
3:33. He that hath received his testimony hath set to his seal that God is true.
He that hath received his testimony hath set to his seal that God is true:

33: Принявший Его свидетельство сим запечатлел, что Бог истинен,
3:33  ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν.
3:33. qui accipit eius testimonium signavit quia Deus verax est
He that hath received his testimony hath set to his seal that God is true.
3:33. Whoever has accepted his testimony has certified that God is truthful.
3:33. He that hath received his testimony hath set to his seal that God is true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Иоанн спешит, однако, отвлечь взор учеников своих от печальной картины, какую представляли собою не веровавшие проповеди Христа, и обращает их внимание на те результаты, какие переживаются верующими Его слову. Жизнь этих верующих совершенно изменилась, и они, получая во Христе благодать Божию (1:16), этим самым свидетельствуют со всею твердостью (прилагают печать свою), что обещания, какие дал Бог им через Иоанна Крестителя (1:29), действительно приходят на них в исполнение: они стали много лучше, чем были прежде, и сами являются печатью, удостоверяющею истинность Божиих обетовании.
Adam Clarke: Commentary on the Bible - 1831
3:33: Hath set to his seal - That is hath hereby confirmed the truth of the testimony which he has borne; as a testator sets his seal to an instrument in order to confirm it, and such instrument is considered as fully confirmed by having the testator's seal affixed to it, so I, by taking up this testimony of Christ, and proclaiming it to the Jews, have fully confirmed it, as I know it to be a truth; which knowledge I have from the immediate inspiration of the Holy Spirit. See Joh 1:33, Joh 1:34.
Albert Barnes: Notes on the Bible - 1834
3:33: He that hath received his testimony - Hath received and fully believed his doctrine. Hath yielded his heart to its influence.
Hath set to his seal - To "seal" an instrument is to make it sure; to acknowledge it as ours; to pledge our varacity that it is true and binding, as when a man seals a bond, a deed, or a will. Believing a doctrine, therefore, in the heart, is expressed by "sealing it," or by believing it we express our firm conviction that it is true, and that God who has spoken it is true. We vouch for the veracity of God, and assume as our own the proposition that it is the truth of God.
God is true - Is faithful; is the author of the system of doctrines, and will fulfill all that he has promised. We learn here:
1. that to be a true believer is something more than to hold a mere speculative belief of the truth.
2. that to be a believer is to "pledge ourselves" for the truth, to seal it as our own, to adopt it, to choose it, and solemnly assent to it, as a man does in regard to an instrument of writing that is to convey his property, or that is to dispose of it when he dies.
3. Every Christian is a witness for God, and it is his business to show by his life that he believes that God is true to his threatenings and to his promises. See the notes at Isa 43:10.
4. It is a solemn act to become a Christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and alone is able to save.
5. The man that does not do this - that is not willing to pledge his belief that God is true, sets to his seal that God is a liar and unworthy of confidence, Jo1 5:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:33: hath set: Rom 3:3, Rom 3:4, Rom 4:18-21; Co2 1:18; Tit 1:1, Tit 1:2; Heb 6:17; Jo1 5:9, Jo1 5:10
John Gill
3:33 He that hath received his testimony,.... For there was here and there one that did, who believed in him as the Messiah, and embraced his Gospel, and submitted to his ordinances, and truly and sincerely followed him: and for the encouragement of such, it is said,
hath set to his seal that God is true; faithful in fulfilling the promises he has made concerning the Messiah, and his coming: he firmly believes that God is true to every word of his, and will make good every promise; and this he seals, ratifies, and confirms by his embracing the testimony of Christ; whereas, on the contrary, he that believes not makes God a liar, than which, nothing can be more reproachful to him, 1Jn 5:10. The Jews have a saying (z) that "the seal of the blessed God is truth". The Arabic version renders it, "he is already sealed, because God is true"; and the Ethiopic version, "God hath sealed him, because he is true"; namely, with his holy Spirit; see 2Cor 1:22.
(z) T. Hieros. Sanhedrin, fol. 18. 1. & T. Bab. Sanhedrin, fol. 64. 1. & Yoma, fol. 69. 2.
John Wesley
3:33 Hath set to his seal - It was customary among the Jews for the witness to set his seal to the testimony he had given. That God is true - Whose words the Messiah speaks.
Robert Jamieson, A. R. Fausset and David Brown
3:33 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.
3:343:34: Զի զոր Աստուածն առաքեաց՝ զբա՛նս Աստուծոյ խօսի. զի ո՛չ եթէ չափով տայ Աստուած զՀոգին[1647]։ [1647] Ոմանք. Զբանն Աստուծոյ խօսի։
34. քանի որ նա, ում Աստուած ուղարկեց, Աստծու խօսքերն է խօսում. որովհետեւ Աստուած Հոգին տալիս է առանց չափի:
34 Վասն զի ան որ Աստուած ղրկեց, Աստուծոյ խօսքերը կը խօսի, վասն զի Աստուած անոր չափով չի տար Հոգին։
Զի զոր Աստուածն առաքեաց` զբանս Աստուծոյ խօսի. զի ոչ եթէ չափով տայ Աստուած զՀոգին:

3:34: Զի զոր Աստուածն առաքեաց՝ զբա՛նս Աստուծոյ խօսի. զի ո՛չ եթէ չափով տայ Աստուած զՀոգին[1647]։
[1647] Ոմանք. Զբանն Աստուծոյ խօսի։
34. քանի որ նա, ում Աստուած ուղարկեց, Աստծու խօսքերն է խօսում. որովհետեւ Աստուած Հոգին տալիս է առանց չափի:
34 Վասն զի ան որ Աստուած ղրկեց, Աստուծոյ խօսքերը կը խօսի, վասն զի Աստուած անոր չափով չի տար Հոգին։
zohrab-1805▾ eastern-1994▾ western am▾
3:3434: ибо Тот, Которого послал Бог, говорит слова Божии; ибо не мерою дает Бог Духа.
3:34  ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα.
3:34. ὃν (To-which) γὰρ (therefore) ἀπέστειλεν (it-set-off,"ὁ (the-one) θεὸς (a-Deity,"τὰ (to-the-ones) ῥήματα (to-utterings-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) λαλεῖ, (it-speaketh-unto,"οὐ (not) γὰρ (therefore) ἐκ (out) μέτρου (of-a-measure) δίδωσιν (it-giveth) τὸ (to-the-one) πνεῦμα. (to-a-currenting-to)
3:34. quem enim misit Deus verba Dei loquitur non enim ad mensuram dat Deus SpiritumFor he whom God hath sent speaketh the words of God: for God doth not give the Spirit by measure.
34. For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure.
3:34. For he whom God has sent speaks the words of God. For God does not give the Spirit by measure.
3:34. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure [unto him].
For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure:

34: ибо Тот, Которого послал Бог, говорит слова Божии; ибо не мерою дает Бог Духа.
3:34  ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα.
3:34. quem enim misit Deus verba Dei loquitur non enim ad mensuram dat Deus Spiritum
For he whom God hath sent speaketh the words of God: for God doth not give the Spirit by measure.
3:34. For he whom God has sent speaks the words of God. For God does not give the Spirit by measure.
3:34. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure [unto him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Эти обещания, впрочем, и не могли остаться неисполненными: ведь их изрекли посланники Божии - пророки и, в частности, сам Иоанн Креститель. Им было дано откровение от Духа Божия и притом не скупо (не мерой - ou ek metrou).

Весь стих по лучшим кодексам должен иметь такой вид: "посланный от Бога" (или посланники Божии) говорит слова Божии, ибо Дух дает - конечно, свои дары - не мерою (т. е. не скупо, а щедро). По принятому у нас тексту в этом стихе вставить нужно еще выражение "Бог", которое и является подлежащим, причем выражение "Дух" становится дополнением.
Adam Clarke: Commentary on the Bible - 1831
3:34: For God giveth not the Spirit by measure - He is the most perfect of all teachers, as having received the Holy Spirit as none before him ever did. Without measure - not for a particular time, people, purpose, etc., but for the whole compass of time, and in reference to all eternity. Former dispensations of the Holy Spirit made partial discoveries of infinite justice and mercy; but now the sum of justice, in requiring such a sacrifice, and the plenitude of mercy, in providing it, shall, by that Spirit with which he baptizes, be made manifest to all the children of men. It is worthy of remark that this was fully done after the outpouring of the Spirit on the day of pentecost, Act 2:1, etc., as may be clearly seen in all the apostolic epistles. The Jews observe, that the Holy Spirit was given only in certain measures to the prophets; some writing only one book, others two. So Rab. Acba.
Albert Barnes: Notes on the Bible - 1834
3:34: Whom God hath sent - The Messiah.
Speaketh the words of God - The truth, or commands of God.
For God giveth not the Spirit - The Spirit of God. Though Jesus was God as well as man, yet, as Mediator, God anointed him, or endowed him with the influences of his Spirit, so as to be completely qualified for his great work.
By measure - Not in a small degree, but fully, completely. The prophets were inspired on particular occasions to deliver special messages. The Messiah was continually filled with the Spirit of God. "The Spirit dwelt in him, not as a vessel, but as in a fountain, as in a bottomless ocean (Henry).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:34: he: Joh 7:16, Joh 8:26-28, Joh 8:40, Joh 8:47
for God: Joh 3:17, Joh 1:16, Joh 5:26, Joh 7:37-39, Joh 15:26, Joh 16:7; Num 11:25; Kg2 2:9; Psa 45:7; Isa 11:2-5, Isa 59:21, Isa 62:1-3; Rom 8:2; Eph 3:8, Eph 4:7-13; Col 1:19, Col 2:9; Rev 21:6, Rev 22:1, Rev 22:16, Rev 22:17
John Gill
3:34 For he whom God hath sent,.... Still meaning Christ, who was sent in human nature, in the likeness of sinful flesh, in the fulness of time; to be the Saviour of the world, of that which was lost, of the chief of sinners; and to preach the glad tidings of the Gospel, which is more especially here designed; and for which he was abundantly qualified by the Spirit of God, with which he was anointed:
speaketh the words of God; the words which God gave unto him; the doctrines of grace; the word of truth; the word of faith; the word of righteousness; the word of reconciliation; the words of salvation and eternal life; the whole mind and will of God; and whatever he spoke were as true as the oracles of God, and were such.
For God giveth not the Spirit by measure unto him, as he did to the prophets of the Old Testament, and to the apostles of the New; and to the ordinary ministers of the word, who have gifts differing one from another; to one is given one gift of the Spirit; and to another, another gift, as the Spirit pleaseth; and to everyone is given grace, or gifts of grace, according to the measure of the gift of Christ, Eph 4:7. To which agrees what the Jews say (a) of the Holy Spirit, and his gifts.
"Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, "in measure".--Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, but "in weight".''
But the Lord Jesus has every, gift of the Spirit, and the fulness of grace in him: he is anointed with the oil of gladness, with the Holy Ghost above his fellows; and has an immeasurable unction of the holy one; which, like the precious oil poured on Aaron, descends from him to the members of his body.
(a) Vajikra Rabba, sect. 15. fol. 157. 3.
John Wesley
3:34 God giveth not him the Spirit by measure - As he did to the prophets, but immeasurably. Hence he speaketh the words of God in the most perfect manner.
Robert Jamieson, A. R. Fausset and David Brown
3:34 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 Jn 1:15) [OLSHAUSEN].
3:353:35: Հայր սիրէ՛ զՈրդի, եւ զամենայն ինչ՝ ե՛տ ՚ի ձեռս նորա։
35. Հայրը սիրում է Որդուն եւ ամէն ինչ տուել է նրա ձեռքը:
35 Հայրը կը սիրէ Որդին եւ ամէն բան անոր ձեռքը տրուած է։
Հայր սիրէ զՈրդի, եւ զամենայն ինչ ետ ի ձեռս նորա:

3:35: Հայր սիրէ՛ զՈրդի, եւ զամենայն ինչ՝ ե՛տ ՚ի ձեռս նորա։
35. Հայրը սիրում է Որդուն եւ ամէն ինչ տուել է նրա ձեռքը:
35 Հայրը կը սիրէ Որդին եւ ամէն բան անոր ձեռքը տրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:3535: Отец любит Сына и все дал в руку Его.
3:35  ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ.
3:35. ὁ (The-one) πατὴρ (a-Father) ἀγαπᾷ (it-excesseth-off-unto) τὸν (to-the-one) υἱόν, (to-a-son,"καὶ (and) πάντα ( to-all ) δέδωκεν (it-had-come-to-give) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) αὐτοῦ. (of-it)
3:35. Pater diligit Filium et omnia dedit in manu eiusThe Father loveth the Son: and he hath given all things into his hand.
35. The Father loveth the Son, and hath given all things into his hand.
3:35. The Father loves the Son, and he has given everything into his hand.
3:35. The Father loveth the Son, and hath given all things into his hand.
The Father loveth the Son, and hath given all things into his hand:

35: Отец любит Сына и все дал в руку Его.
3:35  ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ.
3:35. Pater diligit Filium et omnia dedit in manu eius
The Father loveth the Son: and he hath given all things into his hand.
3:35. The Father loves the Son, and he has given everything into his hand.
3:35. The Father loveth the Son, and hath given all things into his hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Третье и последнее преимущество Христа состоит в том, что Бог по особой Любви Своей к Сыну все отдал Ему во власть. Иоанн называет здесь Христа Сыном Божиим потому, что это имя было открыто ему во время крещения Христа в Иордане (Мф. 3:17).
Adam Clarke: Commentary on the Bible - 1831
3:35: All things into his hand - See on Mat 11:27 (note). A principal design of John is, to show that Christ was infinitely above every teacher, prophet, and Divine messenger that had ever yet appeared. The prophets had various gifts: some had visions, others dreams; some had the gift of teaching, others of comforting, etc.; but none possessed all these gifts: Christ alone possessed their plenitude, and is all things in all.
Albert Barnes: Notes on the Bible - 1834
3:35: Loveth the Son - Loves him eminently, above all the prophets and all the other messengers of God.
Hath given all things into his hand - See the notes at Mat 28:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:35: Father: Joh 5:20, Joh 5:22, Joh 15:9, Joh 17:23, Joh 17:26; Pro 8:30; Isa 42:1; Mat 3:17, Mat 17:5
and: Joh 13:3, Joh 17:2; Gen 41:44, Gen 41:55; Psa 2:8; Isa 9:6, Isa 9:7; Mat 11:27, Mat 28:18; Luk 10:22; Co1 15:27; Eph 1:22; Phi 2:9-11; Heb 1:2, Heb 2:8, Heb 2:9; Pe1 3:22
Geneva 1599
3:35 The Father loveth the Son, and hath (b) given all things into his hand.
(b) Committed them to his power and will.
John Gill
3:35 The Father loveth the Son,.... There is such a relation as that of Father and Son subsisting between the first and second persons in the Trinity; which is not by constitution and appointment: or arbitrary, arising from, and depending on the will of the first, but is natural and necessary; the second person being begotten by the first, and is of the same nature, and equally a divine person: and which relation is the foundation of the distinction of their persons; and which existed from all eternity, and co-existed with their being and essence; and is what no other stand in, angels or men, in such sense as the second person does; and is not to be conceived of, expressed and explained by us: and from this relation arises love; hence, the Son of the Father is his dear Son, the Son of his love; as he must needs be, since he is of the same nature, has the same perfections he has, and is the brightness of his glory, and the express image of his person: and hence he continues to love him in every form and appearance of his; in every office he sustains; in every state and condition into which he comes: he delighted in him as his elect, as chosen and appointed by him to be the Saviour of his people; he took pleasure in him as the surety of them, and when he saw him engaging as such, and declaring it was his heart to do his will, and work out their salvation; he loved him when he appeared in human nature, the form of a servant; and in his state of humiliation, more than once he declared, by a voice from heaven, that he was his beloved Son, and particularly at his baptism: and indeed, as in that, so in every thing else, he always did the things that pleased him; he loved him when he laid down his life for the sheep: when he was bruised, and his soul made an offering for sin; he loved him when on the cross, and even when he hid his face from him; when lay in the grave he left him not, nor would he suffer him to see corruption; he raised him front the dead, and gave him glory; exalted him, and received him into heaven with a welcome, and placed him at his right hand; and now looks with pleasure upon him, upon his person, his sacrifice, blood, and righteousness: and this love is a love of complacency and delight, and is from everlasting to everlasting; the evidence of which lows,
and hath given all things into his hand; or "by his hand"; as the doctrines of the Gospel, the gifts of the Spirit, grace, and glory: or rather, "into his hand"; with which he, being the Son of God, a divine person, is fit to be entrusted, which otherwise he would not be: "all", includes "all persons"; all the angels, the good angels which are chosen in him, and he is the head of; and by whom they are confirmed in the state they are: and who are at his command and beck, and minister to him and his. The evil angels, though they have broke away from God, and rebelled against him, yet are, in some sense, in the hands of Christ, and under his power: as appears by his dispossessing them from the bodies of men on earth, his spoiling them on the cross, and triumphing over them in his ascension to heaven, and by his binding Satan a thousand years. All men are given to him; the elect in a special sense, as his bride and spouse, as his children, and as his sheep; hence, he died for them, and effectually calls them, and brings them to himself; and they shall never perish, or be plucked out of his hands, but shall have eternal life. And wicked men are, in a sense, given to him; their wrath he restrains, and makes it to praise him; he rules then with a rod of iron, and breaks them in pieces as a potter's vessel. And "all things" also are given into his hands; all temporal things, the things of nature and providence; the light of nature, and all the gifts and attainments of it; all the good things of the world, and which are wisdom's left hand blessings; and Christ disposes of them to his people in mercy, and as covenant ones: all spiritual things are in his hands; all the gifts of the Spirit, and the fulness of all grace, sanctifying, justifying, pardoning, adopting, and persevering grace; all the promises and blessings of the covenant; the government of the church, and the judgment of the world; all power, both in heaven and in earth; the salvation of the elect, and their eternal inheritance, happiness, and glory. For all which, creature, angels or men, are fit, only the Son of God.
Robert Jamieson, A. R. Fausset and David Brown
3:35 The Father loveth, &c.--See on Mt 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."
3:363:36: Որ հաւատայ յՈրդի, ընդունի՛ զկեանսն յաւիտենականս. եւ որ ո՛չ հնազանդի Որդւոյ, ո՛չ տեսցէ զկեանս. այլ բարկութիւն Աստուծոյ մնայ ՚ի վերայ նորա։
36. Ով հաւատում է Որդուն, ընդունում է յաւիտենական կեանքը, իսկ ով չի հնազանդւում Որդուն, կեանք չի տեսնի, այլ նրա վրայ կը մնայ Աստծու բարկութիւնը»:
36 Ան որ Որդիին կը հաւատայ, յաւիտենական կեանքն ունի եւ ան որ Որդիին չի հնազանդիր, անիկա կեանքը պիտի չտեսնէ, հապա Աստուծոյ բարկութիւնը անոր վրայ պիտի ըլլայ։
Որ հաւատայ յՈրդի` ընդունի զկեանսն յաւիտենականս. եւ որ ոչ հնազանդի Որդւոյ` ոչ տեսցէ զկեանս, այլ բարկութիւն Աստուծոյ մնայ ի վերայ նորա:

3:36: Որ հաւատայ յՈրդի, ընդունի՛ զկեանսն յաւիտենականս. եւ որ ո՛չ հնազանդի Որդւոյ, ո՛չ տեսցէ զկեանս. այլ բարկութիւն Աստուծոյ մնայ ՚ի վերայ նորա։
36. Ով հաւատում է Որդուն, ընդունում է յաւիտենական կեանքը, իսկ ով չի հնազանդւում Որդուն, կեանք չի տեսնի, այլ նրա վրայ կը մնայ Աստծու բարկութիւնը»:
36 Ան որ Որդիին կը հաւատայ, յաւիտենական կեանքն ունի եւ ան որ Որդիին չի հնազանդիր, անիկա կեանքը պիտի չտեսնէ, հապա Աստուծոյ բարկութիւնը անոր վրայ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:3636: Верующий в Сына имеет жизнь вечную, а не верующий в Сына не увидит жизни, но гнев Божий пребывает на нем.
3:36  ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῶ υἱῶ οὐκ ὄψεται ζωήν, ἀλλ᾽ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾽ αὐτόν.
3:36. ὁ (The-one) πιστεύων (trusting-of) εἰς (into) τὸν (to-the-one) υἱὸν (to-a-Son) ἔχει (it-holdeth) ζωὴν (to-a-lifing) αἰώνιον: (to-aged-belonged) ὁ (the-one) δὲ (moreover) ἀπειθῶν (un-conducing-unto) τῷ (unto-the-one) υἱῷ (unto-a-Son) οὐκ (not) ὄψεται ( it-shall-behold ) ζωήν, (to-a-lifing,"ἀλλ' (other) ἡ (the-one) ὀργὴ (a-stressing) τοῦ (of-the-one) θεοῦ (of-a-Deity) μένει (it-stayeth) ἐπ' (upon) αὐτόν. (to-it)
3:36. qui credit in Filium habet vitam aeternam qui autem incredulus est Filio non videbit vitam sed ira Dei manet super eumHe that believeth in the Son hath life everlasting: but he that believeth not the Son shall not see life: but the wrath of God abideth on him.
36. He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.
3:36. Whoever believes in the Son has eternal life. But whoever is unbelieving toward the Son shall not see life; instead the wrath of God remains upon him.”
3:36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him:

36: Верующий в Сына имеет жизнь вечную, а не верующий в Сына не увидит жизни, но гнев Божий пребывает на нем.
3:36  ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῶ υἱῶ οὐκ ὄψεται ζωήν, ἀλλ᾽ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾽ αὐτόν.
3:36. qui credit in Filium habet vitam aeternam qui autem incredulus est Filio non videbit vitam sed ira Dei manet super eum
He that believeth in the Son hath life everlasting: but he that believeth not the Son shall not see life: but the wrath of God abideth on him.
3:36. Whoever believes in the Son has eternal life. But whoever is unbelieving toward the Son shall not see life; instead the wrath of God remains upon him.”
3:36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Здесь Иоанн указывает высокую цель, какую имел Бог, отдавая такую власть Сыну (ср. 3:15, 16) и этим дает понять своим ученикам, как много они теряют, не вступая в число последователей Христовых.
Adam Clarke: Commentary on the Bible - 1831
3:36: Hath everlasting life - He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See on Joh 3:8 (note).
He that believeth not - Or, obeyeth not - απειθων: from α, negative, and πειθω, to persuade, or πειθομαι, to obey - the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey.
Shall not see life - Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Act 4:12. And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Heb 5:9.
But the wrath of God abideth on him - Οργη, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in Rom 2:5; Rom 3:5; Rom 13:4, Rom 13:5; Eph 5:6; Th1 1:10; Th1 5:9; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him - endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means!
There are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some farther explanation.
The friend of the bridegroom is the person called among the Jews שושבי shoshabin; and παρανυμφος, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.
1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.
2. These officers were chosen out of the most intimate and particular friends of the parties: - a brother might be shoshabin or paranymph to his brother.
3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.
4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.
5. So important was this office esteemed among them, that it wag reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.
6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.
These shoshabinan had a threefold office to fulfill, viz. before, at, and after the marriage: of each of these in order.
I. Before the marriage: it was the business of the shoshabin: -
1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.
2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends.
II. At the wedding: it was the business of the shoshabin, if necessary: -
1. To vindicate the character of the bride.
2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.
3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, Deu 22:13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae - ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.
4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, Joh 3:29, This my joy is fulfilled.
5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.
6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.
III. After marriage.
1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, Co2 11:2. He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.
2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract."
3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Jdg 14:20 : But Samson's wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου. And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.
From the preceding particulars, collated with the speech of John in Joh 3:29, and with the words of St. Paul, Co2 11:2, it is plain that Christ is represented as the Bridegroom: the Church, or his genuine disciples, the Bride: the ministers of the Gospel, the שושבינים Shoshbeenim, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Eph 5:27, alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, Co2 11:2.
From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot's notes on Joh 2:1, and Schoettgen, on Joh 3:29.
As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honors the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on Mat 3:8-12 (note), and on Luk 3:10-14 (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, Joh 3:27, and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom.
Albert Barnes: Notes on the Bible - 1834
3:36: Hath everlasting life - Has or is in possession of that which is a recovery from spiritual death, and which will result in eternal life in heaven. Piety here is the same that it will be there, except that it will be expanded, matured, purified, made more glorious. It is here life begun the first breathings and pantings of the soul for immortality; yet it is life, though at first feeble and faint, which is eternal in its nature, and which shall be matured in the full and perfect bliss of heaven. The Christian here has a foretaste of the world of glory, and enjoys the same kind of felicity, though not the same degree, that he will there.
Shall not see life - Shall neither enjoy true life or happiness here nor in the world to come. Shall never enter heaven.
The wrath of God - The anger of God for sin. His opposition to sin, and its terrible effects in this world and the next.
Abideth on him - This implies that he is "now" under the wrath of God, or under condemnation. It implies, also, that it will continue to remain on him. It will "abide" or "dwell" there as its appropriate habitation. As there is no way of escaping the wrath of God but by the Lord Jesus Christ, so those who will not believe must go to eternity "as they are," and bear alone and unpitied all that God may choose to inflict as the expression of "his" sense of sin. Such is the miserable condition of the sinner! Yet thousands choose to remain in this state, and to encounter alone all that is terrible in the wrath of Almighty God, rather than come to Jesus, who has borne their sins in his own body on the tree, and who is willing to bless them with the peace, and purity, and joy of immortal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:36: that believeth on: Joh 3:15, Joh 3:16, Joh 1:12, Joh 5:24, Joh 6:47-54, Joh 10:28; Hab 2:4; Rom 1:17, Rom 8:1; Jo1 3:14, Jo1 3:15; Jo1 5:10-13
see: Joh 3:3, Joh 8:51; Num 32:11; Job 33:28; Psa 36:9, Psa 49:19, Psa 106:4, Psa 106:5; Luk 2:30, Luk 3:6; Rom 8:24, Rom 8:25; Rev 21:8
but: Psa 2:12; Rom 1:18, Rom 4:15, Rom 5:9; Gal 3:10; Eph 5:6; Th1 1:10, Th1 5:9; Heb 2:3; Heb 10:29; Rev 6:16, Rev 6:17
Geneva 1599
3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not (c) see life; but the wrath of God abideth on him.
(c) Shall not enjoy.
John Gill
3:36 He that believeth on the Son,.... Who is a proper object of faith and trust; which, if he was not truly and properly God, he would not be: and this is to be understood not of any sort of faith, a temporary, or an historical one; but of that which is the faith of God's elect, the gift of God, and the operation of his Spirit; by which a man sees the Son, goes unto him, ventures and relies upon him, and commits himself to him, and expects life and salvation from him; and who shall not be ashamed and confounded; for such an one
hath everlasting life; he has it in Christ his head, in whom he believes; he has a right unto it through the justifying righteousness of Christ, and a meetness for it by his grace; he has it in faith and hope; he has the beginning of it in the knowledge of Christ, and communion with him; he has some foretastes of it in his present experience; and he has the earnest and pledge of it in his heart, even the blessed Spirit, who works him up for this selfsame thing:
and he that believeth not the Son; that does not believe Christ to be the Son of God, or Jesus to be the Messiah; or rejects him as the Saviour; who lives and dies in a state of impenitence and unbelief:
shall not see life; eternal life; he shall not enter into it, and enjoy it; he shall die the second death. Very remarkable are the following words of the Jews (b) concerning the Messiah, whom they call the latter Redeemer:
"whosoever believes in him "shall" live; but he that believes not in him shall go to the nations of the world, and they shall kill him.''
But the wrath of God abideth on him; as the sentence of wrath, of condemnation, and death, and the curse of the law were pronounced upon him in Adam, as on all mankind, it continues, and will continue, and will never be reversed, but will be executed on him, he not being redeemed from it, as his final unbelief shows; and as he was by nature a child of wrath, as others, he remains such; and as the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men, it comes upon the children of disobedience, and remains there; it hangs over their heads, and lights upon them, and they will be filled with a dreadful sense of it to all eternity. The Syriac and Arabic versions render it, "shall abide upon him"; so some copies.
(b) Midrash Ruth, fol. 33. 2.
John Wesley
3:36 He that believeth on the Son hath everlasting life - He hath it already. For he loves God. And love is the essence of heaven. He that obeyeth not - A consequence of not believing.
Robert Jamieson, A. R. Fausset and David Brown
3:36 hath everlasting life--already has it. (See on Jn 3:18 and Jn 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!