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King James Bible - John 3:12

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SEV Biblia, Chapter 3:12

Si os he dicho cosas terrenas, y no cre�is, ¿c�mo creer�is si os dijere las celestiales?

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Clarke's Bible Commentary - John 3:12

Verse 12. If I have told you earthly things] If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and fire from heaven, if I should proceed farther on the subject?

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John Gill's Bible Commentary

Ver. 12. If I have told you earthly things , etc.] 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, ( John 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.

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Matthew Henry Commentary

Verses 1-8 - Nicodemus was afraid, or ashamed to be seen with Christ, therefore cam in the night. When religion is out of fashion, there are man Nicodemites. But though he came by night, Jesus bid him welcome, an hereby taught us to encourage good beginnings, although weak. An 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 a 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 muc 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 i sin; therefore we must be made new creatures. No stronger expressio could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we wer 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 tha 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, Nicodemu misunderstood, as if there had been no other way of regenerating an 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 ou 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 no think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is als probable that Christ had reference to the ordinance of baptism. No 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 wor signifies both the wind and the Spirit. The wind bloweth where i listeth for us; God directs it. The Spirit sends his influences where and when, on whom, and in what measure and degree, he pleases. Thoug the causes are hidden, the effects are plain, when the soul is brough 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 no clearer to Nicodemus. Thus the things of the Spirit of God ar foolishness to the natural man. Many think that cannot be proved, whic they cannot believe. Christ's discourse of gospel truths, very #(11-13), shows the folly of those who make these things strange unt them; and it recommends us to search them out. Jesus Christ is ever 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 distinc 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, a the children of Israel, stung with fiery serpents, were cured and live by looking up to the brazen serpent, Nu 21:6-9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, as 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 fort 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 receiv Christ upon his own terms, their ruin is upon their own heads. He ha said, Look and be saved, look and live; lift up the eyes of your fait to Christ crucified. And until we have grace to do this, we shall no be cured, but still are wounded with the stings of Satan, and in 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 new indeed. Here is God's love in giving his Son for the world. God s loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the grea gospel duty, to believe in Jesus Christ. God having given him to be ou Prophet, Priest, and King, we must give up ourselves to be ruled, an taught, and saved by him. And here is the great gospel benefit, tha 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 n salvation in any other. From all this is shown the happiness of tru believers; he that believeth in Christ is not condemned. Though he ha 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 sav us, that was dearest to himself; and shall he not be dearest to us? Ho great is the misery of unbelievers! they are condemned already; whic speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is als a condemnation grounded on their former guilt; they are open to the la 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 work are works of darkness. The wicked world keep as far from this light a they can, lest their deeds should be reproved. Christ is hated, becaus sin is loved. If they had not hated saving knowledge, they would no sit down contentedly in condemning ignorance. On the other hand renewed hearts bid this light welcome. A good man acts truly an 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 she abroad in his heart by the Holy Ghost, and is become the commandin 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 groun whereon this forgiveness is built, he rests on it as his own, and i 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 i 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 ar not born again? if after a few mornings and evenings spent i unthinking mirth, carnal pleasure, and riot, we die in our sins, an lie down in sorrow? What does it signify though we are well able to ac 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?"

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Greek Textus Receptus

ει 1487 COND τα 3588 T-APN επιγεια 1919 A-APN ειπον 2036 5627 V-2AAI-1S υμιν 5213 P-2DP και 2532 CONJ ου 3756 PRT-N πιστευετε 4100 5719 V-PAI-2P πως 4459 ADV-I εαν 1437 COND ειπω 2036 5632 V-2AAS-1S υμιν 5213 P-2DP τα 3588 T-APN επουρανια 2032 A-APN πιστευσετε 4100 5692 V-FAI-2P

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Vincent's NT Word Studies

12. Have told (eipon). Rendering the aorist more strictly, I told.

Earthly things (ta epigeia). Compounded of ejpi, upon, and gh, earth. In Col. iii. 2, the adjective appears in its analyzed form, ta ejpi thv ghv, things on the earth. It is in this literal sense it is to be taken here; not things of earthly nature, but things whose proper place is on earth. Not worldly affairs, nor things sinful, but, on the contrary, "those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment" (Westcott). The earthly things would therefore include the phenomena of the new birth.

Heavenly things (ta epourania). Compounded with ejpi, upon or in, and oujranov, heaven. Not holy things as compared with sinful, nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (v. 14-16). Thus it is said (ver. 13) that the Son of man who is in heaven came down out of heaven, and in vv. 31, 32 that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (ver. 34).

It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting: "It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (iii. 12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God.... But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words: 'Thou art my well beloved Son;' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel." Compare Luke x. 18, sqq., where Jesus' words take on a character similar to that of His utterances in John.