John 3:7

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John 3:7 in Multiple Translations

Berean Standard Bible BSB

Do not be amazed that I said, ‘You must be born again.’

King James Version KJV

Marvel not that I said unto thee, Ye must be born again.

American Standard Version ASV

Marvel not that I said unto thee, Ye must be born anew.

Bible in Basic English BBE

Do not be surprised that I say to you, It is necessary for you to have a second birth.

Free Bible Version FBV

Don't be surprised at my telling you, ‘You must be reborn.’

Geneva Bible 1599 GNV

Marueile not that I said to thee, Yee must be borne againe.

Young's Literal Translation YLT

'Thou mayest not wonder that I said to thee, It behoveth you to be born from above;

World English Bible WEB

Don’t marvel that I said to you, ‘You must be born anew.’

Noah Webster Bible WBS

Marvel not that I said to thee, Ye must be born again.

Douay-Rheims 1899 DRV

Wonder not, that I said to thee, you must be born again.

Translation for Translators T4T

Do not be surprised about my telling you that you must be born again and have a new life from God.

Plain English Version PEV

I said, ‘You have to get born again.’ Don’t get shocked by that.

Study Highlights

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Berean Amplified Bible — John 3:7

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 3:7 Interlinear (Deep Study)

BIB

GRK μη θαυμασης οτι ειπον σοι δει υμας γεννηθηναι ανωθεν

μη mē G3361 not Particle-N

θαυμασης thaumazō G2296 to marvel Verb-AAS-2S

οτι hoti G3754 that/since: that Conj

ειπον legō G3004 to say Verb-2AAI-1S

σοι su G4771 you Pron-2DS

δει dei G1163 be necessary Verb-PAI-3S

υμας su G4771 you Pron-2AP

γεννηθηναι gennaō G1080 to beget Verb-APN

ανωθεν anōthen G509 from above/again Adv

Greek Word Study

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Greek Word Reference — John 3:7

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

θαυμασης thaumazō G2296 "to marvel" Verb-AAS-2S

To marvel means to feel great wonder or admiration for something. Jesus' disciples marveled at his power in Matthew 8:10 and 27. It's a strong feeling of surprise or awe.

Definition: θαυμάζω [in LXX for נָשָׂא, etc. ;] to marvel, wonder, wonder at: absol., Mat.8:10, 27 9:33 15:31 21:20 22:22 27:14, Mrk.5:20 15:5, Luk.1:21 (R, txt.; ICC, in l, but see infr.), Luk.1:63 8:25 11:14 24:41, Jhn.5:20 7:15, Act.2:7 4:13 13:41, Rev.17:7-8; with accusative of person(s), Luk.7:9; with accusative of thing(s), Luk.24:12 (WH, R, mg. om.), Jhn.5:28, Act.7:31; θαῦμα μέγα, Rev.17:6; πρόσωπον (LXX for פָּנִים נָשָׂא, Deu.10:17, al.), Ju 16; before διά, with accusative, Mrk.6:6, Jhn.7:21; before ἐν, with dative obj., Luk.1:21 (? R, mg., but see supr); before ἐπί, with dative of thing(s), Luk.2:33 4:22 9:43 20:26, Act.3:12; περί, Luk.2:18; ὀπίσω, Rev.13:3; ὅτι, Luk.11:38, Jhn.3:7 4:27, Gal.1:6; εἰ, Mrk.15:44, 1Jn.3:13. Pass. (Sir.38:3, Wis.8:11): before ἐν, with dative of person(s), 2Th.1:10 (cf. ἐκ-θαυμάζω).† (AS)

Usage: Occurs in 46 NT verses. KJV: admire, have in admiration, marvel, wonder See also: 1 John 3:13; Luke 11:14; Revelation 13:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ειπον legō G3004 "to say" Verb-2AAI-1S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

σοι su G4771 "you" Pron-2DS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

δει dei G1163 "be necessary" Verb-PAI-3S

This means it is necessary or must be done, like when Jesus said it was necessary for him to go to Jerusalem in Matthew 16:21.

Definition: δεῖ impersonal (δέω), [in LXX chiefly for infin. with לְ ;] one must, it is necessary: with inf., Mat.26:54, Mrk.13:7, Act.5:29, al.; with accusative and inf., Mat.16:21, Mrk.8:31, Jhn.3:7, Act.25:10, al.; with ellipse of accusative, Mat.23:23; of accusative, and inf., Mrk.13:14, Rom.1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Act.25:24, 2Ti.2:24; impf., ἔδει, of necessity or obligation in past time regarding a past event (Bl., § 63, 4), Mat.18:33, Luk.15:32, Jhn.4:4, Act.27:21, al.; periphr., δέον ἐστίν (as in Attic, χρεών ἐστι = χρή, see: δέον), Act.19:36; id., with ellipse of ἐστίν, 1Pe.1:6 τὰ μὴ δέοντα (= ἃ οὐ δεῖ 1Ti.5:13. SYN.: ὀφείλει, expressing moral obligation, as distinct from δεῖ, denoting logical necessity and χρή, a need which results from the fitness of things (see Tr., Syn., § cvii, 10; Westc. on Heb.2:1, 1Jn.2:6; Hort on Jas.3:10). (AS)

Usage: Occurs in 103 NT verses. KJV: behoved, be meet, must (needs), (be) need(-ful), ought, should See also: 1 Corinthians 8:2; John 4:20; 1 Peter 1:6.

υμας su G4771 "you" Pron-2AP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

γεννηθηναι gennaō G1080 "to beget" Verb-APN

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Definition: γεννάω, -ῶ (γέννα, poët. for γένος), [in LXX chiefly for ילד ;] __1. of the father, to beget: with accusative, Mat.1:1-16, Act.7:8, 29; before ἐκ, Mat.1:3, 5, 6. __2. Of the mother, to bring forth, bear: Luk.1:13, 57 23:29, Jhn.16:21; εἰς δουλείαν, Gal.4:24. Pass. __(1) to be begotten: Mat.1:20; __(2) to be born: Mat.2:1, 4 19:12 26:24, Mrk.14:21, Luk.1:35, Jhn.3:4, Act.7:20, Rom.9:11, Heb.11:23; before εἰς, Jhn.16:21 18:37, 2Pe.2:12; ἐν, Act.2:8 22:3, (ἁμαρτίαις), Jhn.9:34; ἀπό, Heb.11:12 (WH, mg., ἐγεν-); ἐκ, Jhn.1:13 3:6 8:41; with adj., τυφλὸς γ., Jhn.9:2; [Ῥωμαῖος ], Act.22:28; κατὰ σάρκα: κ. πνεῦμα: Gal.4:29. Metaphorical; μάχας, 2Ti.2:23; ὑμᾶς ἐγέννησα, 1Co.4:15, (ὅν), Phm 10; in quotation, Psa.2:7 (LXX), Act.13:33, Heb.1:5 5:5; of Christians as begotten of God, born again: Jhn.1:13 3:3, 5-8, 1Jn.2:29 3:9 4:7 5:1, 4, 18 (cf. ἀνα-γεννάω); (Cremer, 146). (AS)

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

ανωθεν anōthen G509 "from above/again" Adv

From above can mean coming from heaven, like Jesus coming from heaven in John 3:31. It can also mean again or anew, like being born again in John 3:3.

Definition: ἄνωθεν adv (ἄνω), __(a) from above: ἀπὸ ἄ., Mat.27:51, Mrk.15:38; ἐκ τῶν ἄ., Jhn.19:28; meaning, from heaven: Jhn.3:31 19:11, Jas.1:17 3:15, 17 . __(b) from the first, from the beginning: Luk.1:3, Act.26:5; whence __(with) anew, again: Jhn.3:3, 7, (so most, but see Meyer, in l; cf. Field, Notes, 86 f.); πάλιν ἄ., Gal.4:9 (MM, VGT, see word).† (AS)

Usage: Occurs in 13 NT verses. KJV: from above, again, from the beginning (very first), the top See also: Acts 26:5; John 3:7; James 1:17.

Study Notes — John 3:7

Show Verse Quote Highlights

Context
Cross References
John 3:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 3:7
Jamieson-Fausset-Brown on John 3:7
Matthew Poole's Commentary on John 3:7
Trapp's Commentary on John 3:7
Ellicott's Commentary on John 3:7
Cambridge Bible on John 3:7
Barnes' Notes on John 3:7
Whedon's Commentary on John 3:7
Sermons on John 3:7

Context — Jesus and Nicodemus

5Jesus answered, “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit. 6Flesh is born of flesh, but spirit is born of the Spirit.

7Do not be amazed that I said, ‘You must be born again.’

8The wind blows where it wishes. You hear its sound, but you do not know where it comes from or where it is going. So it is with everyone born of the Spirit.” 9“How can this be?” Nicodemus asked.

Cross References

	Reference	Text (BSB)
1	John 3:3	Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again. ”
2	Ephesians 4:22–24	to put off your former way of life, your old self, which is being corrupted by its deceitful desires; to be renewed in the spirit of your minds; and to put on the new self, created to be like God in true righteousness and holiness.
3	Romans 12:1–2	Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship. Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what is the good, pleasing, and perfect will of God.
4	1 Peter 1:22	Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart.
5	Revelation 21:27	But nothing unclean will ever enter it, nor anyone who practices an abomination or a lie, but only those whose names are written in the Lamb’s Book of Life.
6	John 3:12	If I have told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?
7	1 Peter 1:14–16	As obedient children, do not conform to the passions of your former ignorance. But just as He who called you is holy, so be holy in all you do, for it is written: “Be holy, because I am holy.”
8	Hebrews 12:14	Pursue peace with everyone, as well as holiness, without which no one will see the Lord.
9	John 6:61–63	Aware that His disciples were grumbling about this teaching, Jesus asked them, “Does this offend you? Then what will happen if you see the Son of Man ascend to where He was before? The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life.
10	Matthew 13:33–35	He told them still another parable: “The kingdom of heaven is like leaven that a woman took and mixed into three measures of flour, until all of it was leavened.” Jesus spoke all these things to the crowds in parables. He did not tell them anything without using a parable. So was fulfilled what was spoken through the prophet: “I will open My mouth in parables; I will utter things hidden since the foundation of the world.”

John 3:7 Summary

[Jesus is telling us that we need to be born again, which means we need to experience a spiritual transformation, as He explains in John 3:5-6. This is a necessary step for entering the kingdom of God, and it is a gift from God, as written in Ephesians 2:8-9. Being born again means that we become new creations in Christ, and we start to see the world and ourselves in a new light, as seen in 2 Corinthians 5:17. As we surrender to God's will and plan for our lives, we can expect to see significant changes in our relationships and actions, and we can experience the joy and peace that comes from being in a right relationship with Him.]

Frequently Asked Questions

What does Jesus mean by being 'born again' in John 3:7?

Being born again refers to a spiritual rebirth, where a person is transformed by the Holy Spirit, as seen in John 3:5-6, and becomes a new creation in Christ, as written in 2 Corinthians 5:17.

Why should we not be amazed by the concept of being born again?

We should not be amazed because spiritual birth is a natural part of God's plan for humanity, as Jesus explains in John 3:6, where He says that 'spirit is born of the Spirit', and it is a necessary step for entering the kingdom of God, as stated in John 3:5.

How does this verse relate to the broader conversation between Jesus and Nicodemus?

This verse is a response to Nicodemus's confusion and questioning, as seen in John 3:9, where he asks 'How can this be?', and it serves as a reminder that spiritual concepts can be difficult for humans to understand, but they are essential for spiritual growth and salvation, as supported by Ephesians 2:8-9.

What is the significance of Jesus saying 'You must be born again'?

Jesus's statement emphasizes the necessity of spiritual rebirth for salvation, as also seen in Jesus's conversation with the woman at the well in John 4:14, and it highlights the importance of surrendering to God's will and plan for our lives, as written in Romans 12:2.

Reflection Questions

What are some areas in my life where I need to experience a spiritual rebirth, and how can I surrender them to God?
How can I apply the concept of being born again to my daily life, and what changes can I expect to see in my relationships and actions?
What are some common misconceptions about being born again, and how can I clarify these misunderstandings with scripture, such as 1 Peter 1:23?
In what ways can I share the message of being born again with others, and how can I be a witness to the transformative power of the Holy Spirit, as seen in Acts 2:38-39?

Gill's Exposition on John 3:7

Marvel not that I said unto thee,...., For Nicodemus was quite astonished, at this doctrine of the new birth; it was altogether new to him, and unheard of by him; nor could he understand, nor

Jamieson-Fausset-Brown on John 3:7

Marvel not that I said unto thee, Ye must be born again. Marvel not that I said unto thee, Ye must be born again.

Matthew Poole's Commentary on John 3:7

There is a twofold admiration, that which is joined with infidelity, and that which is the effect of faith. Our Saviour forbids Nicodemus to marvel at the doctrine of regeneration, as strange and incredible, upon an imaginary impossibility supposed by him of the thing itself. But he that believes will judge that supernatural work of the Spirit, whereby a sinful man is made a partaker of the Divine nature, worthy of the highest admiration. And what our Saviour had said in the general before, that a man must be born again, he now particularly applies to Nicodemus, with those of his order, Ye must be born again. For Nicodemus would easily consent that the pagans, and possibly the vulgar Jews, had need of regeneration, to partake of the kingdom of God; but that the doctors of the law, (of which number himself was), esteemed the lights of the world, should be under the same necessity, was astonishing to him. Therefore our Saviour, to undeceive and humble him, saith, Ye must be born again, for that all are defiled with the corruption that is universal to mankind.

Trapp's Commentary on John 3:7

7 Marvel not that I said unto thee, Ye must be born again. Ver. 7. Marrel not, &c.] viz. Through unbelief, for otherwise it is a just wonder, far beyond that of a natural birth, which, but that it is so ordinary, would surely seem a miracle; Miracula assiduitate vilescunt.

Ellicott's Commentary on John 3:7

(7) Ye must be born again.—The laws of natural and spiritual generation have been stated as general truths, holding good for all mankind, “that which is born.” But there is a special application to the present case, “Marvel not that I said unto thee (teacher as thou art) that ye (children of Abraham as ye are) must be born again.” In so far as they were children of Abraham according to the flesh, they were children of Abraham’s physical and sinful nature. The law of that, as of all human nature, was that flesh ruled animal life, and animal life ruled spirit, and the whole man became carnal, bringing forth the fruits of the flesh. The law of the regenerate nature was that the spirit, born by the influence of the Divine Spirit, rose to a new life of communion with God, controlled the lower life, with its affections, feelings, and desires, and that these thus controlled became the motive power of the body; the whole man thus became spiritual, bringing forth the fruits of the Spirit. (Comp. Note on 1 Thessalonians 5:23.) For them, then, as for all, it was no matter of wonder, it was an absolute necessity of their true life, that they should be born anew.

Cambridge Bible on John 3:7

7. Ye must] The declaration is brought more closely home. In John 3:3; John 3:5 Christ had made a very general statement, ‘except a man.’ He now shews that none are exempt from it. ‘Ye, the chosen people, ye, the Pharisees, ye, the rulers, must all be born from above.’

Barnes' Notes on John 3:7

Marvel not - Wonder not. It is possible that Nicodemus in some way still expressed a doubt of the doctrine, and Jesus took occasion in a very striking manner to illustrate it.

Whedon's Commentary on John 3:7

7. Marvel not—When, in John 3:4, Nicodemus in surprise demands how a man could be born again, Jesus in John 3:5 reiterates the statement, and in John 3:6 explains it: but so explains it as to leave it in its own true mystery.

Sermons on John 3:7

	Sermon	Description
	Birth and Death in the Christian Life by Leonard Ravenhill	In this sermon, the speaker shares various anecdotes and observations to emphasize the importance of accepting Christ. He mentions a man who hired a harp player and was captivated
	Americas Only Hope by Keith Daniel	In this sermon, the preacher expresses deep concern and sorrow for the state of the country and the erosion of freedom of speech. He recounts a powerful experience where he witness
	(John - Part 14): Ye Must Be Born Again (The Once Born and the Twice Born) by A.W. Tozer	In this sermon, the preacher discusses four important concepts taught in the Bible. The first concept is that there are two heads of the human race: Adam, the head of the natural r
	Hell of Hell by Reggie Kelly	In this sermon, the preacher emphasizes the reality and eternal nature of hell. He describes it as a place of torment, where liquid waves of fire splash against the walls and beast
	(Am I Saved?) 1- Born Again by Michael Pearl	In this sermon, the preacher discusses the misconception that simply knowing Bible verses or being baptized guarantees salvation. He shares a story of a person who thought they wer
	Worship - Preoccupation With God by Leonard Ravenhill	In this sermon, the preacher begins by acknowledging that he has previously preached on the topic of being born again, but feels the need to cover it again due to its importance in
	The Gospel for the Days of Noah by Rolfe Barnard	In this sermon, the preacher reflects on the current state of violence and riots happening in various places, including America. He mentions being present during the riots between