Jesus answered and said unto him. — The words of Nicodemus are clearly only a preface to further questions. Jesus at once answers these questions; the answer being, as it frequently is, to the unexpressed thought (comp. e.g., John 2:18). The coming of the Messiah, the Divine Glory, God’s Kingdom, these are the thoughts which filled men’s minds. These miracles — in what relation did they stand to it? This Teacher — what message from God had He about it?
Verily, verily, I say unto thee. — (Comp. John 1:51.) The words are in the decisive tone of authority and certainty. “This is God’s teaching for thee, teacher as thou thyself art” (John 3:10).
Except a man be born again, he cannot see the kingdom of God. — Our translators have followed the ancient expositors in giving the alternative renderings “born again” and “born from above” (margin). Chrysostom notes the two currents of interpretation in his day; and in our own day the opinions of scholars, whether we count them or weigh them, may be equally claimed for either view. There can be no doubt that the Greek word (ἄνωθεν) is found with both meanings. It is equally certain that St. John elsewhere uses it in the local sense “from above” only (John 3:31; John 19:11; John 19:23); but these instances are not sufficient to establish an usus loquendi, and the sense here, and in John 3:7, must be taken in connection with the meaning of the verb. (Comp. the same word in Luke 1:3, “from the very first,” and Galatians 4:9, “again.”) What has not, perhaps, been sufficiently noted is, that the Greek word is not the true key to the difficulty, and that its double sense has led men to seek the meaning in a wrong direction. The dialogue was between One who was called and one who really was a Rabbi. The word actually used almost certainly conveyed but one sense, and it is this sense which the Syriac version, coming to us from the second century, and closely connected with the Palestinian dialect of the first century, has preserved. This version reads “from the beginning,” “afresh,” “anew.” This is the sense which St. John wishes to express for his Greek readers, and the word used by him exactly does express it. That the Greek word has another meaning also, which expresses the same thought from another point of view, may have determined its choice. This other point of view was certainly not absent from the circle of the writer’s thoughts (comp. John 1:13).
On “the kingdom of God,” which is of frequent occurrence in the earlier Gospels, but in St. John is found only here and in John 3:5, comp. Note on Matthew 3:2. To “see” the kingdom is, in New Testament usage, equivalent to “enter into the kingdom,” John 3:5, where indeed some MSS. read “see.” (Comp. in this John John 3:36, and Luke 2:26; Acts 2:27; Hebrews 11:5; 1 Peter 3:10; Revelation 18:7.) The condition of the spiritual vision which can see this kingdom is spiritual life, and this life is dependent on being born anew.
(3) It is perfectly natural to ascribe the power of willing to the Spirit, but it is not consistent with the simplicity of our Lord’s teaching thus to personify “wind,” especially in teaching on a subject where the simplest words are hard to fathom. The common rendering makes Him use the same word, in the same verse, of the third person in the Trinity, and of a natural phenomenon.