Exegetical and Hermeneutical Commentary of John 3:10
Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
10. Art thou a master of Israel ] Better, art thou the teacher of Israel, the well-known Rabbi, a representative of the supreme authority in the Church?
Fuente: The Cambridge Bible for Schools and Colleges
A master of Israel – A teacher of Israel; the same word that in the second verse is translated teacher. As such a teacher he ought to have understood this doctrine. It was not new, but was clearly taught in the Old Testament. See particularly Psa 51:10, Psa 51:16-17; Eze 11:19; Eze 36:26. It may seem surprising that a man whose business it was to teach the people should be a stranger to so plain and important a doctrine; but when worldly-minded men are placed in offices of religion when they seek those offices for the sake of ease or reputation, it is no wonder that they are strangers to the plain truths of the Bible; and there have been many, and there are still, who are in the ministry itself, to whom the plainest doctrines of the gospel are obscure. No man can understand the Bible fully unless he is a humble Christian, and the easiest way to comprehend the truths of religion is to give the heart to God and live to his glory. A child thus may have more real knowledge of the way of salvation than many who are pretended masters and teachers of Israel, Joh 7:17; Mat 11:25; Psa 8:2, compared with Mat 21:16.
Of Israel – Of the Jews; of the Jewish nation.
Fuente: Albert Barnes’ Notes on the Bible
Joh 3:10
Art thou a master of Israel, and knowest not these things?
–The truths which Christ came to declare, He did but recall in great measure to minds which had lost the memory of what was from the first.
I. THE NEED OF SPIRITUAL CIRCUMCISION, CLEANSING OR RENEWAL OF THE HEART, WAS NO NEW DOCTRINE OF CHRIST (see Deu 10:16, 1Sa 10:9; Psa 51:10; Jer 31:33; Eze 11:19).
II. THE COMING OF THE HOLY SPIRIT AND HIS PRESENCE IN MANS HEART HAD BEEN FORETOLD BY THE PROPHETS (Eze 36:25-27).
III. HENCE THE IGNORANCE OF THIS DISTINGUISHED TEACHER WAS INEXCUSABLE. (W. Denton, M. A.)
The doctrine of the new birth was according to Jesus exhibited in the Old Testament.
I. THE DOCTRINE OF THE FALL IMPLIES IT, especially when viewed in connection with the Divine purity and holiness as the only moral standard for humanity (Gen 17:1; Exo 22:31; Lev 11:44; Psa 24:3-4; Isa 35:8).
II. CIRCUMCISION OF THE HEART WAS AN INDISPENSABLE QUALIFICATION for serving God (Deu 10:16; Deu 30:6), which was symbolized by circumcision (Rom 2:29) as it is now by baptism (1Pe 3:21).
III. It was PREFIGURED IN THE CHANGE OF HEART CONFERRED on Saul and 1Sa 10:9; 1Sa 16:13).
IV. It was RECOGNIZED IN DAVIDS PRAYER FOR PURITY (Psa 51:10).
V. It was EXPRESSLY PROMISED AS A MESSIANIC BLESSING (Eze 11:19; Eze 18:31; Eze 36:26; Jer 4:4; Jer 31:33).
VI. EVEN THE TERM REGENERATION WAS NOT UNKNOWN (Job 11:12; Psa 37:25).
The reasonableness of regeneration
What phraseology was more familiar with the infidel revolutionists of France than the regeneration of their country? And is the idea of a regenerated individual an extravagant one, to be sneered at, when that of a regenerated nation is one to be treated with respect? Yea, infidel speculators will discourse of a regenerated world, and yet make sport to themselves of our faith, as if it were fantastic and visionary, when we speak of the regeneration of a single man! How is it that, being such masters in philosophy and politics, they know not these things? (W. Anderson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Art thou a master of Israel, c.] Hast thou taken upon thee to guide the blind into the way of truth and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unacquainted with the cause, necessity, nature, and effects of that new birth? How many masters are there still in Israel who are in this respect deplorably ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret.
“But water baptism is this new birth.” No. Jesus tells you, a man must be born of water and the Spirit; and the water, and its effects upon the body, differ as much from this Spirit, which it is intended to represent, and the effects produced in the soul, as real fire does from painted flame.
“But I am taught to believe that this baptism is regeneration.” Then you are taught to believe a falsity. The Church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers.
“Q. How many sacraments hath Christ ordained in his Church?” “A. Two only, as generally necessary to salvation, that is to say, baptism and the supper of the Lord.”
“Q. How many parts are there in a sacrament?” “A. Two. The outward visible sign, and the inward spiritual grace.”
“Q. What is the outward visible sign, or form, in baptism?” “A. Water, wherein the person is baptized, In the name of the Father, and of the Son, and of the Holy Ghost.”
“Q. What is the inward and spiritual grace?” “A. A death unto sin, and a new birth unto righteousness; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace.”
Now, I ask, Whereby are such persons made the children of grace? Not by the water, but by the death unto sin, and the new birth unto righteousness: i.e. through the agency of the Holy Ghost, sin is destroyed, and the soul filled with holiness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour doth not so much wonder at as upbraid the ignorance of Nicodemus, and all of his sect, who went for masters, or teachers, and that in Israel; who had the law and the prophets, and yet were ignorant of those things which were necessary to be known to every ordinary persons salvation. Will any say, But where was there any thing spoken in the books of the law and the prophets about regeneration, or a being born again?
Answer. What other things could be meant by the circumcision of the heart, commanded by Moses, Deu 10:16, promised in Deu 30:6; by the new heart, and the new spirit, promised Eze 36:26; by the clean heart prayed for by David, Psa 51:10? A teacher in Israel should from hence have understood the necessity of a new and of a clean heart; but the whole sect of the Pharisees were so taken up with the trifles of the rites and traditions, and the works of the law, that as to these spiritual things of nearer and much higher concernment to peoples souls, they knew and spake little of them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. master“teacher.”The question clearly implies that the doctrine of regeneration isso far disclosed in the Old Testament that Nicodemus was culpable inbeing ignorant of it. Nor is it merely as something that shouldbe experienced under the Gospel that the Old Testament holdsit forthas many distinguished critics allege, denying that therewas any such thing as regeneration before Christ. For our Lord’sproposition is universal, that no fallen man is or can be spiritualwithout a regenerating operation of the Holy Ghost, and the necessityof a spiritual obedience under whatever name, in opposition tomere mechanical services, is proclaimed throughout all the OldTestament.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus answered and said unto him,…. Upbraiding him with his continued and invincible ignorance, which was aggravated by his dignified character:
art thou a master in Israel? or “of Israel”, as all the Oriental versions render it, as it literally may be rendered he was one of the , “wise men”, or “doctors of Israel” r, so often mentioned by the Jews. One of the Jewish doctors was answered, by a boy, just in such language as is here used; who, not understanding the direction he gave him about the way into the city, said to him,
, “art thou he, a doctor”, or “master of Israel?” did not I say to thee so? c. s. He was not a common teacher not a teacher of babes, nor a teacher in their synagogues, or in their “Midrashim”, or divinity schools, but in their great sanhedrim; and the article before the word used will admit it to be rendered, “that master”, doctor, or teacher; that famous, and most excellent one, who was talked of all over Jerusalem and Judea, as a surpassing one: and now, though he was not only an Israelite, with whom were the laws, statutes, judgments, and oracles of God, the writings of Moses, and the prophets; but a teacher of Israelites, and in the highest class of teachers, and of the greatest fame among them, yet was he ignorant of the first and most important things in religion:
and knowest not these things? which were so plainly to be suggested in the sacred writings, with which he was; or ought to have been conversant: for the same things Christ had been speaking of, are there expressed by a circumcision of the heart; by a birth, a nation’s being born at once; by sanctification; by the grace of God signified under the metaphor of water; and by quickening persons, comparable to dry bones, through the wind blowing, and breathing into them, De 30:6.
r Derech Eretz, fol. 18. 1. s Echa Rabbati, fol. 44. 4.
Fuente: John Gill’s Exposition of the Entire Bible
The teacher of Israel ( ). The well-known or the authorized (the accepted) teacher of the Israel of God. Note both articles.
And understandest not these things? ( ;). After being told by Jesus and after so propitious a start. His Pharisaic theology had made him almost proof against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r’s of mere traditionalism).
Fuente: Robertson’s Word Pictures in the New Testament
Answered and said. See on 2 18.
Art thou a master of Israel [ ] . The su, thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus ‘ official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato : “Will you (su, emphatic), O professor of true virtue, pretend that you are justified in this?” (” Crito, “51). On” Israel, ” see on 1 47. The word occurs four times in John’s Gospel; here, Joh 1:31, Joh 1:17, Joh 1:49.
Knowest not [ ] . See on 2 24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. Rev., better, understandest not.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Jesus answered and said unto him,” (apekrithe, lesous kai eipen auto) “Jesus replied, and asked him pointedly,” to bring a sense of conscious guilt and conviction upon him, because he had sought to save himself in vain, through good works and religious rites of the law, Rom 10:1-4.
2) “Art thou a master of Israel,”(su ei ho didaskalos tou Israel) “Are you the teacher of Israel,” of God’s people, as well as a religious ruler, a Sanhedrin who sits and gives judgement on matters of adjudication of the Law of Moses, and he was, Joh 2:1.
3) “And knowest not these things?” (kai tauta ou ginoskeis) “And do not even know these things at all, the elemental, yet fundamental way and truths of salvation and regeneration? He was just this blind, this ignorant, of the way to God, Col 4:3-4; Eph 4:18; Rom 10:1-4.
Let it be observed that just as Phariseeism and Sadduceeism, though different, both sought salvation by good works, reformation, ceremonialism, and synagogue membership; So do more than one half of Christian denominations today.
Fuente: Garner-Howes Baptist Commentary
10. Thou art a teacher of Israel. As Christ sees that he is spending his time and pains to no purpose in teaching so proud a man, he begins to reprove him sharply. And certainly such persons will never make any progress, until the wicked confidence, with which they are puffed up, be removed. This is, very properly, placed first in order; for in the very matter in which he chiefly plumes himself on his acuteness and sagacity, Christ censures his ignorance. He thought, that not to admit a thing to be possible would be considered a proof of gravity and intelligence, because that man is accounted. foolishly credulous who assents to what is told him by another, before he has fully inquired into the reason. But still Nicodemus, with all his magisterial haughtiness, exposes himself to ridicule by more than childish hesitation about the first principles. Such hesitation, certainly, is base and shameful. For what religion have we, what knowledge of God, what rule of living well, what hope of eternal life, if we do not believe that man is renewed by the Spirit of God? There is an emphasis, therefore, in the word these; for since Scripture frequently repeats this part of doctrine, it ought not to be unknown even to the lowest class of beginners. It is utterly beyond endurance that any man should be ignorant and unskilled in it, who professes to be a teacher in the Church of God.
Fuente: Calvin’s Complete Commentary
(10) Art thou a master of Israel?Better, Art thou the teacher of Israel? The article is emphatic, and points to the position of Nicodemus as a teacher of reputethe well-known teacher; or possibly it is to be understood of the Sanhedrin as represented by himIs this the teaching of Israel? There is something of just indignation here, as everywhere when the words of Jesus Christ are addressed to the hypocrisy of the Pharisees. You who teach others, have you need to learn the very first lessons of true religion? You who claim to loose and bind men, and place heavy burdens on them which they cannot bear, are you without the simplest real knowledge of what God is, or of what man is? Do teachers of Israel know not these things when they lie beneath every page of the Old Testament Scriptures?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Knowest not these things? Jesus here affirms all that rationalists claim; namely, that, both as a reader of the Old Testament and a rabbi, Nicodemus ought to have known better than to put a bodily construction on the Lord’s words. He implies such an inconsistency to be surprising, and yet strange to say, evangelical commentators, (as Alford, Tholuck, and Lange,) in compliment to their objectors, explain away Nicodemus’s inconsistency, and show that there is nothing surprising about it! That a man may be, in a period of religious declension, as ignorant as Nicodemus on this deep subject, even under a brighter dispensation, and with this third chapter of John to instruct him, may be illustrated by the following passage from the Life of Summerfield, p. 350: “During one of his illnesses he was visited by two highly respectable clergymen, one of whom inquired, ‘How old are you?’ The suffering saint replied, ‘I was born at Preston, in England, in 1798, and born again at Dublin, in Ireland, in 1817.’ The visitor expressed at once his surprise and curiosity at what, to him, was so strange a declaration. Mr. Summerfield rejoined, in the language of Jesus to Nicodemus, ‘Art thou a master in Israel, and knowest not these things?’ and then related to him the history of his own conversion.” The reverend gentleman, after departing, inquired of his clerical companion whether or not he knew anything about this strange doctrine; and finding that he too was the subject of the same happy change, sought and obtained the like blessing.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ Jesus answered and said to him, “Are you the teacher of Israel, and do not understand these things?” ’
Jesus words are a gentle rebuke. ‘Do you claim to be a teacher (literally ‘the master’ – therefore a particularly learned teacher) of Israel and yet do not understand this?’ Many Pharisees were seen as ‘teachers of Israel’, and Nicodemus was particularly highly respected. They thought that it was from their teachers that men must find the secrets of God. So Jesus wants him to know that He considers that he should understand it because he has seen it in action in Himself and John the Baptiser. There are ‘earthly things’ witnessed on earth through the successes of John the Baptiser and the successes of His own ministry. Nicodemus really ought to have understood. But there are none as blind as those who are too certain that they are themselves right.
Fuente: Commentary Series on the Bible by Peter Pett
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
Ver. 10. Art thou a master, &c. ] The Pharisees and philosophers, for their learning, are called “princes of this world,” 1Co 2:8 . And yet, had they known, they would never have crucified the Lord of glory. Indocti rapiunt coelum, &c. The poor are gospelized, , Mat 11:5 not only receive it, but are changed by it. But Bellarmine cannot find in all the Bible where remission of sin is promised to such as confess their sins to God; Promissio de remittendis peccatis eis qui confitentur Deo non videtur ulla extare in divinis literis. (Bell. de Justif. i. 21.)
And knowest not these things ] Carolostadius was eight years doctor when he began to read the Scriptures, whereof he had very little understanding; and yet at the taking of his degree he had been pronounced sufficientissimus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] I believe the E. V. is right in rendering . a master; the article is inserted as required by before , which is expressed as giving a solemnity to . as the people of God. Or is it possible that may merely be meant as one of ? I prefer either of these reasons for the presence of the article, to supposing it to have any emphatic meaning. Nicodemus was manifestly in no supereminent place among the : see ch. Joh 7:50-52 . Still less can I with Bp. Middleton, Gr. Art. pp. 242 3, believe any blame conveyed in the title . [Dean Alford afterwards preferred rendering the teacher; see N.T. for English Readers, and N.T. Authorized Version Revised.]
Fuente: Henry Alford’s Greek Testament
Joh 3:10 . He opens with an exclamation of surprise, ; perhaps there is more of sadness than either of indignation or irony in the words. Is this the state of matters I have to confront? If the teacher is so obtuse what must the taught be? The presence of the article is usually taken as indicating that Nicodemus was recognised as a great teacher, perhaps held the official position of Chakam in the Sanhedrim. But Westcott is right: “the definite article marks the official relation of Nicodemus to the people generally”. It is used to bring out sharply, not the relation he held to other teachers, but the relation he held to the people. “Art thou the teacher of Israel and knowest not these things?” Bad enough for an Israelite to be blind to such things, but how much worse for one who teaches! But should a teacher of Israel have known these things? Westcott overleaps the difficulty by saying that refers to the knowledge of perception, and that Jesus is surprised that Nicodemus should not have been able during this conversation to apprehend what was said.
Fuente: The Expositors Greek Testament by Robertson
Art thou . . . ? or Thou art, &c. Not irony.
a master = the (famous) teacher; referring to his official position. Greek. didaskalos. See App-98. Joh 3:4.
knowest not = hast not got to know; or perceivest not. Greek. ginosko. App-132. See note on Joh 1:10.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] I believe the E. V. is right in rendering . a master; the article is inserted as required by before , which is expressed as giving a solemnity to . as the people of God. Or is it possible that may merely be meant as one of ? I prefer either of these reasons for the presence of the article, to supposing it to have any emphatic meaning. Nicodemus was manifestly in no supereminent place among the : see ch. Joh 7:50-52. Still less can I with Bp. Middleton, Gr. Art. pp. 242-3, believe any blame conveyed in the title. [Dean Alford afterwards preferred rendering the teacher; see N.T. for English Readers, and N.T. Authorized Version Revised.]
Fuente: The Greek Testament
Joh 3:10. , a master) a teacher of very many hearers, a veteran, and one somewhat better than the rest, who are altogether corrupt: ch. Joh 10:8, All that ever came before Me were thieves and robbers, notes. The article is emphatic. Nicodemus was the only one of all the teachers of Israel who had come to Jesus Christ, and who thus would be able to teach Israel the knowledge of Him; and indeed he afterwards acted the part of a teacher of Israel, defending the Just One, both by his opinion, ch. Joh 7:50, [at the consultation of the Pharisees against Jesus, Nicodemus said] Doth our law judge any man before it hear him? and by his act, ch. Joh 19:39, [he brought for the body of Jesus] a mixture of myrrh and aloes, about an hundred pound weight: in which two passages the Evangelist repeats the mention of this interview by night.-) these things, which make Israel [truly] divine.
Fuente: Gnomon of the New Testament
Joh 3:10
Joh 3:10
Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things?-Jesus shows that he thinks a teacher of the Jews should understand these simple truths. It had been taught by the prophets of the Jewish law that a new principle would be introduced. (Jer 31:31-33). Under the figure of the birth of water and the Spirit this change in the character of the subjects of the kingdom of heaven is told.
Fuente: Old and New Testaments Restoration Commentary
a master
Lit. Art thou the teacher of Israel, etc.
Fuente: Scofield Reference Bible Notes
Art: Isa 9:16, Isa 29:10-12, Isa 56:10, Jer 8:8, Jer 8:9, Mat 11:25, Mat 15:14, Mat 22:29
and knowest: Deu 10:16, Deu 30:6, 1Ch 29:19, Psa 51:6, Psa 51:10, Psa 73:1, Isa 11:6-9, Isa 66:7-9, Jer 31:33, Jer 32:39, Jer 32:40, Eze 11:19, Eze 18:31, Eze 18:32, Eze 36:25-27, Eze 37:23, Eze 37:24, Rom 2:28, Phi 3:3, Col 2:11
Reciprocal: Jos 7:26 – So the Lord Ecc 12:11 – masters Mat 2:4 – he demanded Mar 7:18 – General Mar 11:33 – We Joh 3:1 – General Joh 9:30 – herein 1Ti 1:7 – understanding Jam 3:1 – be
Fuente: The Treasury of Scripture Knowledge
0
The word master is from a Greek word that means “teacher.” Being a teacher of Israel would not be a reason why he should understand the new birth under the Gospel system, therefore we know that these things refers to the subject of the temporal wind that Jesus described in verse 8.
Fuente: Combined Bible Commentary
Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
[Art thou a master of Israel?] Art thou a Wise man in Israel? It was the answer of a boy to R. Joshua, when he asked him, “Which is the shortest way to the city? The boy answered, ‘This is the shortest way though it is the longest: and that is the longest way though it is the shortest.’ R. Joshua took that way which was the shortest, though the longest. When he came very near the city, he found gardens and places of pleasure hedged in [so that he could go no further]. He returned therefore to the boy, and said to him, ‘My son, is this the shortest way to the city?’ The boy answered, ‘Art thou a wise man in Israel? did I not thus say to thee, That is the shortest way though the longest?’ ” etc.
Fuente: Lightfoot Commentary Gospels
Joh 3:10. Jesus answered and said unto him, Thou art the teacher of Israel; and perceivest thou not these things? The question which expressed the bewilderment of Nicodemus is answered by another question. He has assumed the office of teacher, teacher of Gods people Israel, and yet he does not recognise these truths. Israel is a word used only four times in this Gospel, and never without special meaning. We have seen its significance in Joh 1:31 and Joh 1:49; and chap. Joh 12:13 is similar. The only remaining passage is that before us. No word so clearly brings into view the nation of Gods special choice. The name carries us back from a time of degeneracy and decadence to past days of hope and promise. It was to Israel that God showed His statutes and His judgments (Psa 147:19), and this thought is very prominent here. Of Israel thus possessed of the very truths to which Jesus had made reference (see above, on Joh 3:5) Nicodemus is the teacher. It is not simply a teacher, though it is not very easy to say what the presence of the article denotes. It is possible that Nicodemus occupied a superior position, or was held in especial honour amongst the doctors of the law; or the words may merely imply that he magnified his office and was proud to be teacher of Gods people. Surely from him might have been expected such knowledge of the Scriptures and insight into their meaning that the truth of the words just spoken by Jesus would at once be recognised. For our Lord does not say and knowest not; Nicodemus is not blamed for any want of previous knowledge of these things, but because he does not perceive the truth of the teaching when presented to him,and presented, moreover, by One whose right to teach with authority he had himself confessed. It will be observed that Jesus does not answer the How of the preceding question; that had been answered by anticipation. In Joh 3:8 Jesus had declared that the manner must be a mystery to man, whereas the fact was beyond all doubt. The fact was known to every one that had been born of the Spirit, but to such only. Hence in the following verse we have a renewed and more emphatic affirmation of the truth and certainty of what has been said. If Nicodemus would really know the fact, it must be by the knowledge of experience. He appears no further in this narrative. The last words have reduced him to silence,-thoughtful silence, we cannot doubt,-but have not brought him to complete belief.
Fuente: A Popular Commentary on the New Testament
Verse 10
He ought to have known them, for the power of God, in respect to the renewal of the heart, is often recognized in the Old Testament, especially in the book of Psalms.