ยอห์น 3:11 วิจารณ์

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 (v. 1-21). II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.

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 Mat 14:3; and this circumstance shows, that these things were done before that journey of Christ into Galilee, mentioned in Mat 4:12. . John 3:25 joh 3:25 joh 3:25 joh 3:25Then 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.

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, Joh 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.

"We speak that We do know, and testify that We have seen, and none receiveth Our witness." This He added, making His words credible by another argument, and condescending in His speech to the other's infirmity. And what is this that He saith, "We speak that We do know, and testify that We have seen"? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person's belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, and that He desires to establish nothing else, and refers not to sensual vision, is clear from this; after saying, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," He adds, "We speak that we do know, and testify that we have seen." Now this (of the Spirit) was not yet born; how then saith He, "what we have seen"? Is it not plain that He speaks of a knowledge not otherwise than exact?

"And none receiveth our witness." The expression "we know," He uses then either concerning Himself and His Father, or concerning Himself alone; and "no man receiveth," is the expression not of one displeased, but of one who declares a fact: for He said not, "What can be more senseless than you who receive not what is so exactly declared by us?" but displaying all gentleness, both by His works and His words, He uttered nothing like this; mildly and kindly He foretold what should come to pass, so guiding us too to all gentleness, and teaching us when we converse with any and do not persuade them, not to be annoyed or made savage; for it is impossible for one out of temper to accomplish his purpose, he must make him to whom he speaks still more incredulous. Wherefore we must abstain from anger, and make our words in every way credible by avoiding not only wrath, but also loud speaking; for loud speaking is the fuel of passion.

And ye receive not our witness. As having in Himself the Father and the Spirit Naturally, the Saviour set forth the person of the Witnesses in the plural number, that, as in the law of Moses, by the mouth of two or three witnesses, what is said may be established. For He shows that the Jews in no wise will to be saved, but with unbridled and heedless impetus are they being borne unto the deep pit of perdition. For if they can neither from their great unlearning understand what is proclaimed to them, nor yet receive it in faith, what other means of salvation may be devised for them? Well then and very justly did the Saviour say that Jerusalem would be without excuse, as snatching upon herself self-called destruction. O Jerusalem, Jerusalem, saith He, that killest the prophets and stonest them, which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto you.

Verily, verily, I say unto thee, We speak that we do know and testify that we have seen. He finds the man careless of learning and exceedingly uninstructed and, by reason of his great grossness of mind, utterly unable to be led unto the comprehension of Divine doctrines, albeit many words had been expended with manifold examples. Whence letting alone, as was fitting, accurate explanation, He at length advises him to accept in simple faith, what he cannot understand. He testifies that Himself knows clearly what He saith, by the illustriousness of His Person showing that yet to gainsay is most dangerous. For it was not likely that Nicodemus would forget, who had affirmed that he knew it of our Saviour Christ, that He was a Teacher come from God. But to resist one who is from God and God, how would it not be fraught with peril? for the thing is clearly a fighting with God. But hence we ought to know, who have authority to teach, that for those just come to the faith, faith in simple arguments is better than any deep reasoning, and more elaborate explanation. And Paul also used to feed with milk some, not yet able to bear stronger meats. And the most wise Solomon again somewhere says to us, Thou shalt wisely know the souls of thy flock, meaning that we should not set before those who come to us the word of doctrine indiscriminately, but fitly adapted to the measure of each.

He advises Nicodemus to accept in simple faith what he cannot understand. Jesus testifies that he himself knows clearly what he says because of who he is, and to doubt what he says is a very dangerous thing. For it was not likely that Nicodemus would forget that he had earlier affirmed that our Savior Christ was a “teacher who had come from God.” But to resist one who is both from God, and God, is terribly fraught with peril since one is clearly fighting with God. That is why we, who have the authority to teach, should rather provide simple arguments for those who have just come to faith, rather than the more elaborate explanations … not applying doctrine indiscriminately but appropriately adapted to what each can handle.

Since he has the Father and the Spirit naturally, the Savior set forth the person of the witnesses in the plural number so that, as in the law of Moses, by the mouth of two or three witness what is said may be established.

Or, the plural number may have this meaning; I, and they who are born again of the Spirit, alone understand what we speak; and having seen the Father in secret, this we testify openly to the world; and ye, who are carnal and proud, receive not our testimony.

(Hom. in Oct. Pent.) Why, it is asked, does He speak in the plural number, We speak that we do know? Because the speaker being the Only-Begotten Son of God, He would show that the Father was in the Son, and the Son in the Father, and the Holy Ghost from both, proceeding indivisibly.

This is not said of Nicodemus, but of the Jewish race, who to the very last persisted in unbelief.

"Moreover, I speak of what I know and what I have seen, that is, I know with precision." For by the word "have seen" He indicates not bodily sight, but the most precise knowledge. "But you do not accept Our testimony, that is, Mine." The Lord says this not to Nicodemus alone, but extends it to the entire race of the Jews, who to the end remained in unbelief.

Secondly, he rebukes him for his slowness on account of the character of the person who is speaking. For it is tolerable if one does not acquiesce to the statements of an ignorant person; but it is reprehensible to reject the statements of a man who is wise and who possesses great authority. And so he says, Amen, amen I say to you, that we know of what we speak, and we bear witness of what we see. For a qualified witness must base his testimony on hearing or sight: "What we have seen and heard" (1 Jn 1:3). And so the Lord mentions both: we know of what we speak, and we bear witness of what we see. Indeed, the Lord as man knows all things: "Lord, you know all things" (below 21:17); "The Lord, whose knowledge is holy, knows clearly" (2 Mc 6:30). Further, he sees all things by his divine knowledge: "I speak of what I have seen with my Father," as we read below (8:38). He speaks in the plural, we know, we see, in order to suggest the mystery of the Trinity: "The Father, who dwells in me, he does the works" (below 14:10). Or, we know, i.e., I, and others who have been made spiritual, because "No one knows the Father but the Son, and he to whom the Son wishes to reveal him" (Mt 11:27). But you do not accept our testimony, so approved, so solid. "And his testimony no one accepts" (below 3:32).

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.

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.

NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21) Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.

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 (Joh 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.