Look carefully at John 3:3. See the word "again" as in "born again"? The Greek word here is "anóthen" (509 Strongs). This is the meaning of "anóthen"= (a) from above, from heaven, (b) from the beginning, from their origin (source), from of old, (c) again, anew.
Many of the commentaries say this should have been translated as "from above, from heaven". While other's agree with "again." Below the photo I have copied the Pulpit Commentary (one of my favorites) on both views.
Many of the commentaries say this should have been translated as "from above, from heaven". While other's agree with "again." Below the photo I have copied the Pulpit Commentary (one of my favorites) on both views.
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.
Verses 3-21. -
5. The revelation of earthly and heavenly things to one who knew that God was with him. Verses 3-12. -
(1) The conditions of admission into the kingdom of God. New birth of the Spirit. Verse 3. - Many explanations have been offered of the link of connection between the suggestion of Nicodemus and the reply of Jesus. Many expansions or additions have been conjectured, such as the following, suggested by Christ's own language elsewhere: "You, by the finger of God, are casting out devils; then the kingdom of God has come nigh unto us. How may we enter upon its further proofs?" - a view which would demand a deeper knowledge of the mind of Christ than we have any reason to suppose diffused at this period. Others (Baumlein) have supposed Nicodemus to have said, "Does the baptism of John suffice for admission into the kingdom?" - a suggestion which would be most strange for a Pharisaic Sanhedrist to have extemporized. At the same time, it may be proved that the rabbis regarded proselytism as a "new birth," and one produced or brought about by circumcision and baptism (Wunsche, l.c. 506; Geikie, 1:505). Others, again, have put further words into the reply of Jesus, such as, "The kingdom of God is not in the miracles which I am working; it is in a state of things which can only be appreciated by a radical spiritual change" (Lucke). Similarly Luthardt. Nicodemus was thinking of the kingdom of God evinced by miraculous signs; and Jesus points him to the inner reality rather than to the outer manifestation. Godet sees the Pharisaic position in the question of Nicodemus, "Art thou the Messiah? is the kingdom of God near, as thy miracles seem to indicate?" He was assuming that, as a Pharisee, he had nothing to do but walk in the light, the dawn of which was revealed to him in the signs of a divinely sent Teacher. All these views embrace a large amount of possible conjectural truth; but they ignore the play upon the words of Nicodemus, which the answer of Jesus involves, showing that a sharp, clean retort followed the speech of the former. "We know that NO MAN IS ABLE to do these signs which thou art working EXCEPT GOD, BE WITH HIM. Verily, verily, I say unto thee, EXCEPT ONE be born anew, HE IS NOT ABLE to see the kingdom of God." The form of both protasis and apodosis in each sentence closely corresponds, and this correspondence suggests the fact of an immediate repartee. adopting even the form of the question or assertion of the ruler of the Jews. To the "we know" of Nicodemus, comes the "I say unto thee" of Jesus. To the general sentiment of Nicodemus Christ gives a personal application. In place of speculation concerning his own relation to God and to the kingdom, Christ searches in the heart of his questioner for spiritual susceptibility. Over against the general proposition about God being with the Worker of these signs Christ sets the practical truth and Divine possibility of any man seeing the kingdom of God. To the suspicion of Jesus being the Messenger and Minister of God, he opposes the supposition of being born from heaven, or anew. From ancient times commentators have been divided as to the meaning of the word ἄνωθεν - whether it should be rendered "from above" or "anew," "again." The first was favoured by Origen and many others down to Bengel, Lucke, Meyer, Baur, Wordsworth, Lange, based on the local meaning of the word in numerous places; e.g. "from the top" (Matthew 27:51), "from heaven above" (James 3:15, 17; John 3:31; John 19:11). Moreover, John uses the idea of birth from God, or by his will supervening on the life of man, and the consequent conference upon it of a new beginning (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 4, 18). The great point on which our Lord insists is the Divine spiritual origin of the life of which he has so much to say. Several of the English versions, Coverdale's - and second edition of the Bishops' Bible - have adopted this rendering, with the Armenian and Gothic Versions. The Revised Version has placed it in the margin. Against it is to be brought the use of the verbἀναγεννᾶσθαι (1 Peter 1:3, 23, and in Justin, 'Apol.,' 1:6l) - a word which corresponds with this clause, ἄνωθεν γεννηθῆναι, and yet could scarcely be translated "to be born from above," but, "to be born again." The second rendering, giving a temporal value to ἄνωθεν, was adopted by Augustine, Chrysostom (who uses both views), the Vulgate, Luther, Calvin, Tholuck, Godet, Westcott, Moulton, Weiss, and Luthardt, and is sustained by the fact that Nicodemus was led by it to an inquiry about (δεύτερον γεννηθῆναι) a second birth. If the expression had had no ambiguity about it, and merely conveyed the idea of a heavenly birth, his mistake would have been greater than it was. There are, moreover, numerous passages confirming the temporal sense of ἄνωθεν (Wettstein and Grimm both quote from Josephus, 'Ant.,' 1:18. 3; and Artemidorus, 'Oneiroc.,' 1:13); and the παλιγγενεσία of Titus 3:5 points in the same direction. The Jewish rabbi ought to have been familiar with the idea of the "new heart" and "right spirit," and the marvellous and mighty change wrought in men by the Holy Spirit; but the spiritual idea had been overlaid by rabbinic ritualism, and all the hopeless entanglements of ceremonial purity which had been reacts to do duty for spiritual conformity with the Divine will. Archdeacon Watkins reminds us that the Syriac Version here gives the rendering "from the beginning," or "anew," and lays great stress on this solution of the ambiguity in the Greek word. The statement of Christ is very remarkable. A man must be born anew, must undergo a radical change, even to see the kingdom of God (cf. Matthew 18:3). The true kingdom is not a Divine government of outward, visible magnificence, sustained by miraculous aid - a physical sovereignty which shall rival and eclipse the majesty of Caesar. When the kingdom shall come in its genuine power, the carnal eye will not discover its presence. The man born anew will alone be able to appreciate it. The Jews boasted that they were born of God (John 8:41), but could not understand that they needed vital, fundamental, moral renewal - a second birth, a new beginning. Let the opening of Christ's Galilaean ministry be compared with this bold utterance. There in public discourse he called upon all men everywhere to "repent," to undergo a radical change of mind, and that because the kingdom of heaven was at hand. Μετάνοια portrays the same change as παλιγγενεσία; but one term denotes thai; change as a human experience and effort, the other as a Divine operation. Neither repentance nor regeneration commended itself to the rabbinic mind as a necessity for one who was exalted by privilege and ennobled by obedience. The phrase, "kingdom of God," is not a mode of representing truth to which this Gospel calls frequent attention. Still our Lord to Pilate (John 18:36) admits that he is himself the Head of kingdom which is "not from hence" - not resting on this world as its foundation or source. In Matthew the whole of the mission of Christ among men is repeatedly portrayed as "the kingdom of heaven." And from the time when the Lord ascended until now, various efforts have been made to realize, to discover, to embody, to emblazon, to crush, to ignore, that kingdom and its King. This great utterance is a key to much of the history of the Church, and an explanation of its numberless mistakes. Moreover, it supplies an invaluable hint of the true nature of the kingdom of God. Thoma insists on the other rendering of ἄνωθεν, and compares it with the Philonic doctrine, "that the substance of the νοῦς is not attributed to that which is created, but is breathed into the flesh from above (ἄνωθεν) by God.... Aim, O soul, at the bodiless essence of the spirit world as thy inheritance." These ideas, he thinks, John has placed into the lips of Jesus. The two classes of ideas are fundamentally distinct. Philo contrasts the sensuous and the intellectual; Christ is contrasting nature and grace.
5. The revelation of earthly and heavenly things to one who knew that God was with him. Verses 3-12. -
(1) The conditions of admission into the kingdom of God. New birth of the Spirit. Verse 3. - Many explanations have been offered of the link of connection between the suggestion of Nicodemus and the reply of Jesus. Many expansions or additions have been conjectured, such as the following, suggested by Christ's own language elsewhere: "You, by the finger of God, are casting out devils; then the kingdom of God has come nigh unto us. How may we enter upon its further proofs?" - a view which would demand a deeper knowledge of the mind of Christ than we have any reason to suppose diffused at this period. Others (Baumlein) have supposed Nicodemus to have said, "Does the baptism of John suffice for admission into the kingdom?" - a suggestion which would be most strange for a Pharisaic Sanhedrist to have extemporized. At the same time, it may be proved that the rabbis regarded proselytism as a "new birth," and one produced or brought about by circumcision and baptism (Wunsche, l.c. 506; Geikie, 1:505). Others, again, have put further words into the reply of Jesus, such as, "The kingdom of God is not in the miracles which I am working; it is in a state of things which can only be appreciated by a radical spiritual change" (Lucke). Similarly Luthardt. Nicodemus was thinking of the kingdom of God evinced by miraculous signs; and Jesus points him to the inner reality rather than to the outer manifestation. Godet sees the Pharisaic position in the question of Nicodemus, "Art thou the Messiah? is the kingdom of God near, as thy miracles seem to indicate?" He was assuming that, as a Pharisee, he had nothing to do but walk in the light, the dawn of which was revealed to him in the signs of a divinely sent Teacher. All these views embrace a large amount of possible conjectural truth; but they ignore the play upon the words of Nicodemus, which the answer of Jesus involves, showing that a sharp, clean retort followed the speech of the former. "We know that NO MAN IS ABLE to do these signs which thou art working EXCEPT GOD, BE WITH HIM. Verily, verily, I say unto thee, EXCEPT ONE be born anew, HE IS NOT ABLE to see the kingdom of God." The form of both protasis and apodosis in each sentence closely corresponds, and this correspondence suggests the fact of an immediate repartee. adopting even the form of the question or assertion of the ruler of the Jews. To the "we know" of Nicodemus, comes the "I say unto thee" of Jesus. To the general sentiment of Nicodemus Christ gives a personal application. In place of speculation concerning his own relation to God and to the kingdom, Christ searches in the heart of his questioner for spiritual susceptibility. Over against the general proposition about God being with the Worker of these signs Christ sets the practical truth and Divine possibility of any man seeing the kingdom of God. To the suspicion of Jesus being the Messenger and Minister of God, he opposes the supposition of being born from heaven, or anew. From ancient times commentators have been divided as to the meaning of the word ἄνωθεν - whether it should be rendered "from above" or "anew," "again." The first was favoured by Origen and many others down to Bengel, Lucke, Meyer, Baur, Wordsworth, Lange, based on the local meaning of the word in numerous places; e.g. "from the top" (Matthew 27:51), "from heaven above" (James 3:15, 17; John 3:31; John 19:11). Moreover, John uses the idea of birth from God, or by his will supervening on the life of man, and the consequent conference upon it of a new beginning (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 4, 18). The great point on which our Lord insists is the Divine spiritual origin of the life of which he has so much to say. Several of the English versions, Coverdale's - and second edition of the Bishops' Bible - have adopted this rendering, with the Armenian and Gothic Versions. The Revised Version has placed it in the margin. Against it is to be brought the use of the verbἀναγεννᾶσθαι (1 Peter 1:3, 23, and in Justin, 'Apol.,' 1:6l) - a word which corresponds with this clause, ἄνωθεν γεννηθῆναι, and yet could scarcely be translated "to be born from above," but, "to be born again." The second rendering, giving a temporal value to ἄνωθεν, was adopted by Augustine, Chrysostom (who uses both views), the Vulgate, Luther, Calvin, Tholuck, Godet, Westcott, Moulton, Weiss, and Luthardt, and is sustained by the fact that Nicodemus was led by it to an inquiry about (δεύτερον γεννηθῆναι) a second birth. If the expression had had no ambiguity about it, and merely conveyed the idea of a heavenly birth, his mistake would have been greater than it was. There are, moreover, numerous passages confirming the temporal sense of ἄνωθεν (Wettstein and Grimm both quote from Josephus, 'Ant.,' 1:18. 3; and Artemidorus, 'Oneiroc.,' 1:13); and the παλιγγενεσία of Titus 3:5 points in the same direction. The Jewish rabbi ought to have been familiar with the idea of the "new heart" and "right spirit," and the marvellous and mighty change wrought in men by the Holy Spirit; but the spiritual idea had been overlaid by rabbinic ritualism, and all the hopeless entanglements of ceremonial purity which had been reacts to do duty for spiritual conformity with the Divine will. Archdeacon Watkins reminds us that the Syriac Version here gives the rendering "from the beginning," or "anew," and lays great stress on this solution of the ambiguity in the Greek word. The statement of Christ is very remarkable. A man must be born anew, must undergo a radical change, even to see the kingdom of God (cf. Matthew 18:3). The true kingdom is not a Divine government of outward, visible magnificence, sustained by miraculous aid - a physical sovereignty which shall rival and eclipse the majesty of Caesar. When the kingdom shall come in its genuine power, the carnal eye will not discover its presence. The man born anew will alone be able to appreciate it. The Jews boasted that they were born of God (John 8:41), but could not understand that they needed vital, fundamental, moral renewal - a second birth, a new beginning. Let the opening of Christ's Galilaean ministry be compared with this bold utterance. There in public discourse he called upon all men everywhere to "repent," to undergo a radical change of mind, and that because the kingdom of heaven was at hand. Μετάνοια portrays the same change as παλιγγενεσία; but one term denotes thai; change as a human experience and effort, the other as a Divine operation. Neither repentance nor regeneration commended itself to the rabbinic mind as a necessity for one who was exalted by privilege and ennobled by obedience. The phrase, "kingdom of God," is not a mode of representing truth to which this Gospel calls frequent attention. Still our Lord to Pilate (John 18:36) admits that he is himself the Head of kingdom which is "not from hence" - not resting on this world as its foundation or source. In Matthew the whole of the mission of Christ among men is repeatedly portrayed as "the kingdom of heaven." And from the time when the Lord ascended until now, various efforts have been made to realize, to discover, to embody, to emblazon, to crush, to ignore, that kingdom and its King. This great utterance is a key to much of the history of the Church, and an explanation of its numberless mistakes. Moreover, it supplies an invaluable hint of the true nature of the kingdom of God. Thoma insists on the other rendering of ἄνωθεν, and compares it with the Philonic doctrine, "that the substance of the νοῦς is not attributed to that which is created, but is breathed into the flesh from above (ἄνωθεν) by God.... Aim, O soul, at the bodiless essence of the spirit world as thy inheritance." These ideas, he thinks, John has placed into the lips of Jesus. The two classes of ideas are fundamentally distinct. Philo contrasts the sensuous and the intellectual; Christ is contrasting nature and grace.
