Yuēhànfúyīn 3

1 Yǒu yī ge Fǎlìsaìrén , míng jiào Nígēdǐmǔ , shì Yóutaìrén de guān .

2 Zhè rén yè lǐ lái jiàn Yēsū , shuō , Lābǐ , wǒmen zhīdào nǐ shì yóu shén nàli lái zuò shīfu de . yīnwei nǐ suǒ xíng de shénjī , ruò méiyǒu shén tóng zaì , wú rén néng xíng .

3 Yēsū huídá shuō , wǒ shí shízaì zaì de gàosu nǐ , rén ruò bù chóng shēng , jiù bùnéng jiàn shén de guó .

4 Ní gē de mǔ shuō , rén yǐjing lǎo le , rúhé néng chóng shēng ne . qǐnéng zaì jìn mǔ fù shēng chūlai ma .

5 Yēsū shuō , wǒ shí shízaì zaì de gàosu nǐ , rén ruò bú shì cóng shuǐ hé Shènglíng shēng de , jiù bùnéng jìn shén de guó.

6 Cóng ròushēn shēng de , jiù shì ròushēn . cóng líng shēng de , jiù shì líng .

7 Wǒ shuō , nǐmen bìxū chóng shēng , nǐ búyào yǐwéi xīqí .

8 Fēng suí zhe yìsi chuī , nǐ tīngjian fēng de xiǎngshēng , què bù xiǎodé cóng nàli lái , wǎng nàli qù . fán cóng Shènglíng shēng de , yĕ shì rúcǐ .

9 Nígēdǐmǔ wèn tā shuō , zĕn néng yǒu zhè shì ne .

10 Yēsū huídá shuō , nǐ shì Yǐsèliè rén de xiānsheng , hái bù míngbai zhè shì ma .

11 Wǒ shí shízaì zaì de gàosu nǐ , wǒmen suǒ shuō de , shì wǒmen zhīdào de , wǒmen suǒ jiànzhèng de , shì wǒmen jiàn guo de . nǐmen què bù lǐngshòu wǒmen de jiànzhèng .

12 Wǒ duì nǐmen shuō dì shang de shì , nǐ mén shàngqiĕ bú xìn , ruò shuō tiān shang de shì , rúhé néng xìn ne .

13 Chúle cóng tiān jiàng xià réngjiù zaì tiān de Rénzǐ , méiyǒu rén shēng guo tiān .

14 Móxī zaì kuàngyĕ zĕnyàng jǔ shé , Rénzǐ yĕ bì zhàoyàng beì jǔqǐ lái .

15 Jiào yīqiè xìn tāde dōu dé yǒngshēng . ( huò zuò jiào yīqiè xìn de rén zaì tā lǐmiàn dé yǒngshēng )

16 Shén aì shìrén , shènzhì jiāng tāde dú shēng zǐ cìgĕi tāmen , jiào yīqiè xìn tāde , bú zhì mièwáng , fǎn dé yǒngshēng .

17 Yīnwei shén chāi tāde érzi jiàng shì , bú shì yào déng shìrén de zuì , ( huò zuò "shĕnpàn shìrén" xià tóng ) nǎi shì yào jiào shìrén yīn tā déjiù .

18 Xìn tāde rén , bú beì dìng zuì . bú xìn de rén , zuì yǐjing déng le , yīnwei tā bú xìn shén dú shēng zǐ de míng .

19 Guāng lái dào shì jiān , shìrén yīn zìjǐ de xíngwéi shì ĕ de , bú aì guāng dào aì hēiàn , déng tāmende zuì jiù shì zaì cǐ .

20 Fán zuò ĕ de biàn hèn guāng , bìng bù lái jiù guāng , kǒngpà tāde xíngwéi shòu zébeì .

21 Dàn xíng zhēnlǐ de bì lái jiù guāng , yào xiǎnmíng tā suǒ xíng de shì kào shén ér xíng .

22 Zhè shì yǐhòu , Yēsū hé méntǔ dào le Yóutaì dì , zaì nàli jūzhù shīxǐ.

23 Yuēhàn zaì kàojìn Sālĕng de āi nèn yĕ shīxǐ , yīnwei nàli shuǐ duō . zhòngrén dōu qù shòuxǐ .

24 Nàshí Yuēhàn hái méiyǒu xià zaì jiānlǐ .

25 Yuēhàn de méntǔ , hé yī ge Yóutaìrén biànlùn jiéjìng de lǐ .

26 Jiù lái jiàn Yuēhàn shuō , Lābǐ , cóng qián tóng nǐ zaì Yuēdànhé waì , nǐ suǒ jiànzhèng de nà wèi , xiànzaì shīxǐ , zhòngrén dōu wǎng Tānàli qù .

27 Yuēhàn shuō , ruò bú shì cóng tiān shang cì de , rén jiù bùnéng dé shénme .

28 Wǒ céng shuō , wǒ bú shì Jīdū , shì fèng chāiqiǎn zaì tā qiánmian de , nǐmen kĕyǐ gĕi wǒ zuò jiànzhèng .

29 Qǔ xīn fù de , jiù shì xīnláng . xīnláng de péngyou zhàn zhe tīngjian xīnláng de shēngyīn jiù shèn xǐlè . gùcǐ wǒ zhè xǐlè mǎnzū le .

30 Tā bì xīngwàng , wǒ bì shuāiwēi .

31 Cóng tiān shang lái de , shì zaì wàn yǒu zhī shang . cóng dì shang lái de , shì shǔ hū dì , tā suǒ shuō de , yĕ shì shǔ hū dì cóng tiān shang lái de , shì zaì wàn yǒu zhī shang .

32 Tā jiāng suǒ jiàn suǒ wén de jiànzhèng chūlai , zhǐshì méiyǒu rén lǐngshòu tāde jiànzhèng .

33 Nà lǐngshòu tā jiànzhèng de , jiù yìn shang yìn , zhèngmíng shén shì zhēn de .

34 Shén suǒ chāi lái de , jiù shuō shén de huà . yīnwei shén cì Shènglíng gĕi tā , shì méiyǒu xiànliàng de .

35 Fù aì zǐ , yǐ jiāng wàn yǒu jiāo zaì tā shǒu lǐ .

36 Xìn zǐ de rén yǒu yǒngshēng . bú xìn zǐ de rén dé bu zhe yǒngshēng , ( yuánwén zuò "bùdé jiàn yǒngshēng" ) shén de zhènnù cháng zaì tā shēnshang .

Yuēhànfúyīn 3 Commentary

Chapter 3

Christ's discourse with Nicodemus. (1-21) The baptism of John of Christ John's testimony. (22-36)

Verses 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, ( Numbers 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?"

Verses 22-36 John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.

Chapter Summary

INTRODUCTION TO 1 JOHN 3

In this chapter the apostle exhorts to a holy life and conversation in general, and to the exercise of brotherly love in particular. The former of these is urged from the consideration of the great blessing of adoption, which springs from the free love and favour of God, is unknown to the men of the world, and indeed, in the present state of things, does not appear to the saints themselves in all its fulness and advantages, as it will do in the future state, when the children of God will be like to Christ, and see him as he is; the hope of which should engage them to purity of life and conversation, 1Jo 3:1-3, and this is further enforced from the nature of sin, which is a transgression of the law, 1Jo 3:4, from the end of Christ's manifestation in the flesh, which was to take away sin, and who was without it, 1Jo 3:5, from communion with Christ, expressed by abiding in him, seeing and knowing him, which such must be strangers to that live a sinful course of life, 1Jo 3:6, from this, that only such that do righteousness are righteous persons, and these are righteous as Christ is, 1Jo 3:7, and from a man's being of the devil, that is, of a vicious conversation, who was a sinner from the beginning, and whose works Christ was manifested in the flesh to destroy, 1Jo 3:8, and from the nature of the new man, or that which is born of God, which is not to sin, nor can it, 1Jo 3:9, and from the distinction there is between the children of God and the children of the devil, those not being of God who do not righteousness, nor love their brethren, 1Jo 3:10, from hence the apostle passes to brotherly love, and excites and engages to that, from its being a message which had been heard from the beginning, 1Jo 3:11, which is illustrated by its contrary in the instance of Cain, who by the instigation of Satan slew his brother, because his works were righteous, and his own were evil, 1Jo 3:12, wherefore, it is no wonder that good men should be hated by the world, who, as Cain, are of the same wicked one, 1Jo 3:13, brotherly love is further urged unto, from its being an evidence of passing from death to life, or of regeneration; whereas he that hates his brother openly continues in a state of death, is a murderer, and so has not eternal life abiding in him, 1Jo 3:14,15, and from the great instance of Christ's love, in laying down his life for his people, the saints are incited to lay down their lives for one another; to such a pitch does the apostle carry brotherly love, 1Jo 3:16, wherefore, he that is rich, and is uncompassionate to his brother in distress, cannot be thought to have the love of God dwelling in him, 1Jo 3:17, hence he presses the exhortation to brotherly love, that it be not in profession only, but true, real, and cordial, 1Jo 3:18, and that by observing the advantages of it, as that hereby men know they are of the truth, and can assure their hearts before God; and which is illustrated by the contrary, the condemnation of the heart, 1Jo 3:19,20, the advantages of non-condemnation of the heart are confidence before God, and receiving whatsoever we ask of him; the reason of which is, because his commandments are kept, and things done which are pleasing to him, 1Jo 3:21,22, the commandments are explained of faith in Christ, and love to one another, 1Jo 3:23, and the happiness of them that do them is, that Christ dwells in them, and they in him, the evidence of which is, the Spirit that is given unto them, 1Jo 3:24.