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 Genesis 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., Galatians 5:19-20. See also Ephesians 2:3; 1 Peter 3:21; 1 Peter 2:18; 1 John 2:16; Romans 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.

That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus in John 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.

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 1 Corinthians 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, Galatians 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, Romans 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, 1 Peter 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.

That which is born (τὸ γεγεννηένον)

Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (John 3:3, John 3:4, John 3:5, John 3:7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on 1 John 5:18, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare John 3:8, where the statement is personal: everyone that is born. Compare 1 John 5:4, and 1 John 5:1, 1 John 5:18.

Of the flesh (ἐκ τῆς σαρκὸς)

See on John 3:14. John uses the word σάρξ generally, to express humanity under the conditions of this life (John 1:14; 1 John 4:2, 1 John 4:3, 1 John 4:7; 2 John 1:7), with sometimes a more definite hint at the sinful and fallible nature of humanity (1 John 2:16; John 8:15). Twice, as opposed to πνεῦμα, Spirit (John 3:6; John 6:63).

Of the Spirit (ἐκ τοῦ πνευματος)

The Holy Spirit of God, or the principle of life which He imparts. The difference is slight, for the two ideas imply each other; but the latter perhaps is better here, because a little more abstract, and so contrasted with the flesh. Spirit and flesh are the distinguishing principles, the one of the heavenly, the other of the earthly economy.

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.

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.

6-8. 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 (Ro 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."

3:1-8 Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, ver. 11-13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the HE THAT IS, and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good 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. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, Depart from me, I know you not, ye workers of iniquity?