Do not be amazed
This phrase is a gentle admonition from Jesus to Nicodemus, urging him not to be surprised or bewildered by the spiritual truths being revealed. The Greek word used here is "thaumazō," which means to wonder or marvel. In the context of first-century Judaism, Nicodemus, a Pharisee and a teacher of the law, would have been well-versed in the Scriptures, yet Jesus challenges him to move beyond his traditional understanding. This call to not be amazed is an invitation to embrace the deeper, transformative work of God that transcends human logic and religious tradition.

that I said
Here, Jesus emphasizes the authority and intentionality behind His words. The Greek word "eipon" is used, which is a form of "legō," meaning to speak or to say. This highlights the importance of Jesus' teachings as divinely inspired and authoritative. In the historical context, Jesus' words carry the weight of divine revelation, challenging the established religious norms and inviting listeners into a new covenant relationship with God.

You must be born again
This phrase is central to the Christian doctrine of regeneration. The Greek word for "born" is "gennaō," which means to beget or bring forth. The term "again" is translated from "anōthen," which can mean "again" or "from above." This dual meaning underscores the necessity of a spiritual rebirth that is both a renewal and a divine act initiated by God. In the Jewish context, being "born again" was a radical concept, as it implied a transformation that went beyond ethnic or religious identity. It signifies a new creation, a fundamental change in one's nature and relationship with God, made possible through faith in Jesus Christ. This concept is foundational to the Christian faith, emphasizing the need for personal conversion and the indwelling of the Holy Spirit.

(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 1Thessalonians 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.

Verse 7. - Marvel not that I said unto thee, Ye must be born anew. Nicodemus had revealed, by his expressions of countenance or unrecorded words, his surprise. This further explanation deepened the solemnity of the first assertion by a bold antithesis between the birth of flesh producing nothing but flesh, however high its culture, and the birth of spirit from the Spirit himself, the heavenly and Divine Originator of all genuine repentance, and the sole Cause of the new life. Nicodemus was clinging more and more eagerly to the old ideas of national privilege, of sacramental purification, of soundly taught principles and habits. He marvelled at such representation which took the heart out of all his previous training. The Messianic kingdom for which he had been looking and longing seemed to fade away in the clouds of an utter mysticism, and to vanish out of his power of recognition. Our Lord gently reproved the expression of his surprise, and reminded him of the previous utterance, "I said to thee, Ye," etc. Nicodemus had come in the name of others. Jesus replies, and reasserts the principles for the entire group of persons which Nicodemus might be supposed to represent. We must not fail to notice that, whereas in other parts of the discourse our Lord speaks in the plural first person, yet be discriminates himself from. others in this statement. He does not say, "We must," etc., but "Ye must," etc. He had no consciousness of personal need of regeneration, nor was he in the first case born as flesh from flesh. His flesh was itself the work of the Spirit.

Parallel Commentaries ...


Do not be amazed
θαυμάσῃς (thaumasēs)
Verb - Aorist Subjunctive Active - 2nd Person Singular
Strong's 2296: (a) intrans: I wonder, marvel, (b) trans: I wonder at, admire. From thauma; to wonder; by implication, to admire.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

I said,
εἶπόν (eipon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

‘You
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

must
Δεῖ (Dei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1163: Third person singular active present of deo; also deon deh-on'; neuter active participle of the same; both used impersonally; it is Necessary.

be born
γεννηθῆναι (gennēthēnai)
Verb - Aorist Infinitive Passive
Strong's 1080: From a variation of genos; to procreate; figuratively, to regenerate.

again.’
ἄνωθεν (anōthen)
Adverb
Strong's 509: From ano; from above; by analogy, from the first; by implication, anew.


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NT Gospels: John 3:7 Don't marvel that I said to you (Jhn Jo Jn)