John · Chapter 3

V. 1. A ruler-One of the great council.

Verse 1. Nicodemus, a ruler of the Jews.] One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking.

Verses 1, 2. There was a man of the Pharisees — Belonging to the sect so called. What is here related, doubtless, occurred while our Lord was attending at Jerusalem to keep the passover, as is mentioned in the latter part of the preceding chapter: a ruler of the Jews — A member of the great council, termed the sanhedrim, John 7:50. The same came to Jesus — With desire of receiving instruction from him in divine things, but came privately, and by night — Through shame, and fear of his brethren of the council, who from the very beginning of Christ’s ministry were his enemies. And said unto him, Rabbi — Giving him the title of respect with which it was usual to address the Jewish doctors; we know that thou art a teacher come from God — Namely, with an extraordinary commission. It is probable that the expression, we know, signifies no more here than it is known, for, as Dr. Whitby justly observes, Nicodemus could not say with truth, that his brethren, the Pharisees and rulers, knew Christ to be a teacher come from God; for it appears from chap. 7:48, that none of them believed on him. For no man can do these miracles that thou doest — Miracles so beneficial and divine; except God be with him — In an extraordinary manner, investing him with power from on high. Here, 1st, We are assured of the truth of Christ’s miracles, and that they were not counterfeit and fictitious. For Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, was so fully satisfied they were miracles, that he was induced by them to go contrary to his interest, and the stream of those of his own rank, who were prejudiced against Christ. 2d, We are directed what inference to draw from Christ’s miracles; we are, therefore, to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not have been altered, but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat. Nicodemus’s acknowledgment, that Jesus was a teacher come from God, and his applying to him under that character, implied that he came with a desire to receive from Christ’s own mouth a particular account, both of the doctrine which he taught, and of the kingdom which he declared God was about to erect. Our Lord’s answer intimates, that he either expressly made, or secretly intended, such an inquiry; and it is impossible to enter into the beauty of the following discourse without considering the matter in this light.

Verse 1. Nicodemus, a ruler of the jews. This rabbi is named by John as defending our Saviour in the council, and as attending the crucifixion. A gospel of the passion and the resurrection of Christ was published under his name; and though generally reputed spurious, yet it is mentioned by Bede, and by other good authors. He is understood to have left Judea when Stephen was martyred.

1. There was a man—John now proceeds to give a specimen of the many mentioned at the close of the last chapter (see our note John 2:23) who were converted by Jesus’s miracles, but not trustworthily converted at heart, in order to show how Jesus would deal with such a case. Thereby a believer by logic is guided to a faith of the heart. Nicodemus—Josephus, the historian, had a brother named Nicodemus Ben Gorion, (as the tradition reports,) who was a member of the Sanhedrim, and counted one of the three richest men of Jerusalem. He was able, say they, to have maintained the city for ten years; and marvelous account are given of the dowry of his daughters. But it is said he afterwards became poor; and his daughter was seen by another rabbi gathering barley corns for food from under the horses’ feet. Some have conjectured that this was the result of the persecutions he received for having embraced Christianity. This Nicodemus, it was said, was found living at the destruction of Jerusalem. A ruler of the Jews—He was one of the Sanhedrim, which consisted of priests, Levites, elderly men, and rabbis.

V. 2. The same came-Through desire; but

by night-Through shame:

We know-Even we rulers and Pharisees.

Verse 2. Came to Jesus by night] He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite. Rabbi] My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word didaskalov, didaskalos, immediately after, by which, in John 1:38, St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach.

We know that thou art a teacher come from God] We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that oidamen, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God. No man can do these miracles] It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him.

Verses 1, 2. There was a man of the Pharisees — Belonging to the sect so called. What is here related, doubtless, occurred while our Lord was attending at Jerusalem to keep the passover, as is mentioned in the latter part of the preceding chapter: a ruler of the Jews — A member of the great council, termed the sanhedrim, John 7:50. The same came to Jesus — With desire of receiving instruction from him in divine things, but came privately, and by night — Through shame, and fear of his brethren of the council, who from the very beginning of Christ’s ministry were his enemies. And said unto him, Rabbi — Giving him the title of respect with which it was usual to address the Jewish doctors; we know that thou art a teacher come from God — Namely, with an extraordinary commission. It is probable that the expression, we know, signifies no more here than it is known, for, as Dr. Whitby justly observes, Nicodemus could not say with truth, that his brethren, the Pharisees and rulers, knew Christ to be a teacher come from God; for it appears from chap. 7:48, that none of them believed on him. For no man can do these miracles that thou doest — Miracles so beneficial and divine; except God be with him — In an extraordinary manner, investing him with power from on high. Here, 1st, We are assured of the truth of Christ’s miracles, and that they were not counterfeit and fictitious. For Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, was so fully satisfied they were miracles, that he was induced by them to go contrary to his interest, and the stream of those of his own rank, who were prejudiced against Christ. 2d, We are directed what inference to draw from Christ’s miracles; we are, therefore, to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not have been altered, but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat. Nicodemus’s acknowledgment, that Jesus was a teacher come from God, and his applying to him under that character, implied that he came with a desire to receive from Christ’s own mouth a particular account, both of the doctrine which he taught, and of the kingdom which he declared God was about to erect. Our Lord’s answer intimates, that he either expressly made, or secretly intended, such an inquiry; and it is impossible to enter into the beauty of the following discourse without considering the matter in this light.

2. By night—Night studies of the law were a great merit with the rabbis. “Around him who studies by night,” was their maxim, “God draws a thread of mercy by day.” But fear for the Jews and a regard for his reputation no doubt were the cause of this nightly visit. Compare notes on John 19:38, 39. He had a head conviction, but little of the martyr spirit. He could not trust God, because he feared man. Rabbi—Nicodemus addresses him as a teacher, yea, a God-sent teacher, but not as the Messiah. We know—This we includes the class of thinkers to which he belonged; namely, the many specified in John 2:23. See notes. Come from God— Not as the scribes and doctors, with mere human authority; but with a commission fresh from Jehovah, and so at least a prophet, if not the Messiah. Miracles… except God be with him—For these miracles are too great to be done by man, and too good to be done by devils.

V. 3. Jesus answered-That knowledge will not avail thee unless thou be born again-Otherwise thou canst not see, that is, experience and enjoy, either the inward or the glorious kingdom of God.

In this solemn discourse our Lord shows, that no external profession, no ceremonial ordinances or privileges of birth, could entitle any to the blessings of the Messiah's kingdom: that an entire change of heart as well as of life was necessary for that purpose: that this could only be wrought in man by the almighty power of God: that every man born into the world was by nature in a state of sin, condemnation, and misery: that the free mercy of God had given his Son to deliver them from it, and to raise them to a blessed immortality: that all mankind, Gentiles as well as Jews, might share in these benefits, procured by his being lifted up on the cross, and to be received by faith in him: but that if they rejected him, their eternal, aggravated condemnation, would be the certain consequence. Except a man be born again-If our Lord by being born again means only reformation of life, instead of making any new discovery, he has only thrown a great deal of obscurity on what was before plain and obvious.

Verse 3. Jesus answered] Not in the language of compliment:-he saw the state of Nicodemus’s soul, and he immediately addressed himself to him on a subject the most interesting and important. But what connection is there between our Lord’s reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Messiah’s kingdom; and in reference to this he immediately says, Except a man be born again, &c.

The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath.

Be born again] Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is anwqen, from above-by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth-one of his body, the other of his soul: without the first he cannot see nor enjoy this world, without the last he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the grace of Christ, that it may be able to see, idein, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of proselytism, baptism, &c., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again; but they made that new birth to consist in profession, confession, and external washing. See Clarke on “John 3:10”.

The new birth which is here spoken of comprehends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness, it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it.

Verse 3. Jesus answered — Jesus, knowing the prejudices Nicodemus laboured under, both as a Jew and a Pharisee, judged it necessary immediately to acquaint him with the absolute necessity of experiencing a thorough change, both of his heart and life, to be wrought by divine grace; a change so great as might appear like coming into a new world by a second birth, and would bring the greatest and most learned men to the simplicity, teachableness, and humility of little children, see Matthew 18:3. He therefore said unto him, Verily, verily, I say unto thee — I declare it with the utmost solemnity, as a truth of the highest importance, that whatever great privileges any man may inherit by his natural birth or education, or church-fellowship, or by the place he occupies, or the rank he holds in civil or religious society, or how exact and strict soever he may be in ceremonial observances; unless a man be born again, he cannot see — Cannot even have just views of, much less can he enjoy; the kingdom of God — On earth or in heaven; can neither be a true member of the church militant, nor enter into the church triumphant: nor will thy knowing and acknowledging that I am a teacher come from God, avail thee, unless thou experience this second birth. The original expression, ean mh tiv gennhqh anwqen, may also be rendered, unless a man be born from above: the sense, however, which our translation gives it, is evidently that in which Nicodemus took it: for he so expresses himself as to show, that he thought a man could not be born in the manner Christ spoke of, without entering a second time into his mother’s womb. What is added, at verse 5, explains what was before undetermined, as to the original of this birth. The reader must observe, that in the following discourse our Lord touches on those grand points, in which it was of the utmost importance that Nicodemus, his brethren, and mankind in general, should be well informed, namely, that no external profession, no ceremonial observances, or privileges of birth, could entitle any to the blessings of the Messiah’s kingdom; but that an entire change of heart, as well as of life, was necessary for that purpose: that this could only be wrought in man by the Spirit of God: that every man born into the world was by nature (verse 6) in a state of depravity and sin, of condemnation and misery; (verses 17-19;) that the free mercy of God had given his Son to deliver them from it, (verses 14-16,) and to raise them to a blessed immortality; that all mankind, Gentiles as well as Jews, might share in these benefits procured by his being lifted up on the cross, and to be received by faith in him; but that, if they rejected him, their eternal, aggravated condemnation would be the certain consequence. It is justly observed by Dr. Owen, “That if regeneration here mean only reformation of life, our Lord, instead of making any new discovery, has only thrown a great deal of obscurity on what was before plain and obvious, and known, not only to the Jews, but the wiser heathen.” The fact is, as by justification and adoption, a relative change, or a change of state, is signified, the person before under guilt being thereby acquitted; the person before under wrath being taken into favour with God; or, which is implied in adoption, the person, who was before merely a servant, serving God from fear, and perhaps with reluctance, being thereby made a son and an heir, (see Romans 8:14-17; Galatians 4:4-7,) so by regeneration, a real change is intended; a change of nature, termed (2 Corinthians 5:17; Galatians 6:15) kainh ktisiv, a new creation; and described, (Ephesians 4:22, 23,) as putting off the old man, being renewed in the spirit of our minds, and putting on the new man, created after God in righteousness and true holiness. The ground and reason of which doctrine are evident; man by the fall lost the image of God, especially his moral image, and without recovering it, without being made pure in heart and life, he cannot see the Lord, Hebrews 12:14; Matthew 5:7; 2 Corinthians 5:3. Now this divine image begins to be restored to us when we are regenerated, and is increased and perfected in and by our sanctification, termed, (Titus 3:6,) the renewing of the Holy Ghost. If it be inquired, why this change is termed a birth, the reason may be, that it resembles in some particulars, and may be illustrated by, our natural birth. For, 1st, As the natural birth introduces us into natural life, in consequence of which, we have union with, and breathe the air of, this world; so by the spiritual birth we are introduced into spiritual life, have union with God, and breathe the spirit of prayer and praise. 2d, The natural birth opens our natural senses, our eyesight, hearing, tasting, &c., and thereby discloses natural things; so the spiritual birth opens our spiritual senses, and imparts the seeing eye, the hearing ear, the feeling sense, (Hebrews 6:4, 5; 1 Peter 2:3,) and thereby manifests to us spiritual things. 3d, The natural birth prepares us to enjoy natural things, which, without being born into this world, it is impossible we should enjoy; so the spiritual birth introduces us to the enjoyment of spiritual things, illumination of mind, renovation of heart, manifestations of the divine favour, communications of the Divine Spirit, peace and joy through believing, lively hopes of life eternal, and above all, fellowship with the Father, and with his Son Jesus Christ. 4th, The natural birth introduces us among men, and, partaking of their nature, as we proceed in the course of life, we begin to share in their desires and aversions, hopes and fears, sorrows and joys, cares, labours, and pursuits: we hear and understand, and then begin to converse. In like manner, the spiritual birth introduces us among Christians, true Christians, nor are we only among, but of them, and as we partake of their heavenly and holy nature by regeneration, we also soon begin to entertain their views, and manifest affections and dispositions, desires and designs, hopes and fears, joys and sorrows, similar to theirs: first, we hear, and then, being improved in knowledge, we speak their heavenly language. 5th, When born into this world we are capable of receiving, tasting, and being nourished by the food provided for us; so when born of God, we begin to have an appetite for, and to partake of, first the sincere, uncorrupted milk of the word, adapted to the state of babes in Christ; and then of the stronger meat, suited to those of riper age. Hence follows a growth in spiritual health and strength, knowledge, experience, and holiness, till, growing up into Christ in all things, we arrive at the measure of the stature of his fulness.

He cannot see the kingdom of God — The common explanation that is given of the word see, in this passage, is, enjoy, share in. Accordingly it is considered synonymous with enter, verse 5. “Though I admit,” says Dr. Campbell, “in a great measure, the truth of this exposition, I do not think it comprehends the whole of what the words imply. It is true, that to see often denotes to enjoy, or to suffer, as suits the nature of the object seen. Thus, to see death, is used for to die; to see life, for to live; to see good days, for to enjoy good days; and to see corruption, for to suffer corruption. But this sense of the word seeing is limited to a very few phrases, of which those now mentioned are the chief. I have not, however, found an example (setting this passage aside as questionable) of idein basileian, [seeing a kingdom,] for enjoying a kingdom, or partaking therein. I understand, therefore, the word idein, to imply here, what it often implies, to perceive, to discern, namely, by the eye of the mind. The import, therefore, in my apprehension, is this: the man who is not regenerated, or born again, of water and of the Spirit, is not in a capacity of perceiving the reign of God, though it were commenced. Though the kingdom of the saints on the earth were already established, the unregenerate would not discern it, because it is a spiritual, not a worldly kingdom, and capable of being no otherwise than spiritually discerned. And as the kingdom itself would remain unknown to him, he could not share in the blessings enjoyed by the subjects of it, which appears to be the import of the expression, (verse 5,) he cannot enter the kingdom of God. The two declarations, therefore, are not synonymous, but related; and the latter is consequent upon the former.” Our Lord’s words being represented as spoken in answer to what Nicodemus had said to him, the doctor thinks the sense he gives them makes the connection and pertinency of the whole discourse much clearer. Nicodemus had acquainted our Lord that, on the evidence of his miracles, he believed him to be a teacher come from God, but made no mention of his being the Messiah, or of his reign upon earth; and this interpreter supposes it is in reference to this defect in his faith, “partly, as it were, to account for his silence on this article, and partly to point out to him the proper source of this knowledge, that our Lord answers by observing, that, unless a man be enlightened by the Spirit:” (implied in being born again,) “he cannot discern either the signs of the Messiah, or the nature of his kingdom. Augustine is of opinion, that it was necessary thus to humble the spiritual pride of the Pharisee: the conceited superiority to the vulgar in things sacred, which is the greatest obstruction to divine knowledge, that he might be prepared for receiving with all humility the illumination of the Spirit.” Dr. Macknight interprets our Lord’s answer in nearly the same sense with that above stated. His paraphrase on it is, “Though the lustre of my miracles constrains thee to acknowledge, that I am a teacher come from God, thou dost not fully believe that I am the Messiah, and the reason of thy doubt is, that thou dost not find me surrounded with the pomp of a temporal prince. But, believe me, unless a man be renewed in the spirit of his mind, he cannot discern the evidence of my mission, who am come to erect the kingdom of God, consequently cannot see that kingdom, cannot enter into it on earth, neither enjoy it in heaven.”

Ver. 3. Except a man be born again. The jews thought, that to be of Abraham’s seed and to keep the law, was quite sufficient for admission into the Messiah’s kingdom.

3. Except a man—Our Lord’s reply seems abrupt; but it was perfectly suited to the case. Nicodemus was a logical believer upon the ground of miracle. Jesus forthwith proceeds, therefore, to lead him from that starting-point, to the full heart reception of the deeper spiritual truths of Christianity, and to the full experience of their truth and power. His deeper points are, original sin, regeneration by the Spirit, atonement, salvation by faith, condemnation by unbelief. He cannot see—Same as cannot enter, verse 5. So to see life, verse 36. Compare to see good days, Psalms 34:12Psalm 34:12; also Ecclesiastes 6:6; Hebrews 12:14. It is not to be supposed that John has here given anything more than a very brief and free, though symmetrical, summary of this conversation. It would take an ordinary reader not more than two or three minutes to utter the whole; and it is not to be imagined that an interview so carefully sought should be so briefly transacted.

We need feel no perplexity about the question proposed by sceptics, How did John come by his report of this secret conversation? If we are to suppose that Nicodemus came perfectly alone (which cannot conclusively be shown) we need not therefore conclude that Jesus was himself alone. Nicodemus may have been afraid to bring companions; but he could not have been afraid of John and his four fellow disciples, had he or they been present.

V. 4. When he is old-As Nicodemus himself was.

Verse 4. How can a man be born when he is old?] It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive that, like the rest of the Jews, and like multitudes of Christians, he rested in the letter, without paying proper attention to the spirit: the shadow, without the thing signified, had hitherto satisfied him. Our Lord knew him to be in this state, and this was the cause of his pointed address to him.

Verses 4, 5. Nicodemus — Exceedingly surprised at Christ’s declaration; saith, How can a man be born when he is old — As I now am? Can he enter, &c. — As if he had said, It would be perfectly absurd to think that thou intendest thy words to be taken in a literal sense, and yet, I confess, I am at a loss to know what figurative interpretation to put upon them. Jesus answered, Except a man be born — He meant likewise begotten, as previous thereto, for the original word signifies both, see James 1:18; of water — That is, baptized; and of the Spirit, he cannot enter into the kingdom of God — Or, in plain terms, Whosoever would become a regular member of it, he must not only be baptized, but, if he would share its spiritual and eternal blessings, he must experience the renewing and sanctifying influences of the Holy Spirit on his soul, to deliver it from the power of corruption, and to animate it to a divine and spiritual life. “To be born of water and of the Spirit,” says Bishop Hopkins, “may admit of a double interpretation: for either by water is meant baptism,” or it “may denote to us the manner of the Spirit’s proceedings in the work of regeneration. Except a man be born of water, and of the Spirit — That is, except he be renewed by the Holy Ghost, working as water, leaving the same effect upon the soul in cleansing and purifying it from sinful defilements, as water doth upon the body in washing off contracted filth. Nor, indeed, is this manner of expression strange to the Holy Scripture: for John Baptist, speaking of Christ, tells them, that he should baptize them with the Holy Ghost, and with fire: that is, he should baptize them with the Holy Ghost, working as fire, which eats out and consumes the rust and dross of metals,” &c. Or, as Dr. Macknight interprets the clause, “Unless a man has a new nature given him by the Spirit, which is being born of the Spirit, and publicly receive the Christian religion, when offered to him, (Matthew 10:33,) which is being born of water, he cannot be a subject of God’s kingdom here, nor have a share in his glory hereafter.” And he justly observes, in a note, “Our Lord did not mean that baptism is in all cases necessary to salvation; for in the apostle’s commission, (Mark 16:16,) notwithstanding faith and baptism are equally enjoined upon all nations, not the want of baptism, but of faith, is declared to be damning. Besides, it should be considered, that this is a mere ceremony, which in itself has no efficacy to change men’s natures, or to fit them for heaven, and that in some circumstances it may be absolutely impracticable. Nevertheless, as the washing of the body with water in baptism fitly represents the purification of the soul necessary to its enjoyment of heaven, this ceremony is very properly made the rite by which we publicly take upon ourselves the profession of the Christian religion, the dispensation preparatory to heaven. Wherefore the receiving of this rite is necessary in all cases where it may be had; the confessing of Christ being oftentimes as necessary as believing on him. If so, persons who undervalue water baptism, on pretence of exalting the baptism of the Spirit, do greatly err, not knowing the Scriptures, nor the commandment of Christ.”

4. How… be born—To be born again was a figure familiar with the Jews, even, it is said, of our Lord’s day. When a proselyte was admitted into Judaism, so new were his relations and feelings that he was said to be a newborn babe. Abraham when circumcised was “born again.” It applied not only to a change of relations, (like our American naturalization of a foreigner,) but to his opinions and feelings.

Hence, many modern commentators endeavour to so interpret Nicodemus’s words as not to imply that he imagined Jesus to refer to a bodily new birth. But it is clear, from his very explicit language, that he thought our Lord’s description of this being born again to be so radical and absolute as to suggest and justify the query whether it did not include a re-birth of body. He did so, perhaps, from three reasons. 1. The words of Jesus seem to imply, not merely, as among the Jews, a change of relations, feelings, or opinions; but some renovation of nature deeper and underlying all these, and coming from an external agent. 2. The kingdom of God, of which this renovation was necessary to the seeing, is to be itself brought in by a renovation, which was held by most Jews to include a physical renewal of the earth. How physical and bodily, then, might not the regeneration it required of its individual subjects be? 3. This regeneration was a new and unheard-of one; required, not like Jewish regeneration, of Gentiles alone, but a regeneration even of the chosen seed. How deep then is it, and how can it be brought about? Is it bodily, and if so, how can it be effected? When he is old—As Nicodemus himself may have been; though this is not so certain as commentators seem to imply. He may have been as young as John himself, and like him have survived the destruction of Jerusalem. See note on verse 1.

V. 5. Except a man be born of water and of the Spirit-Except he experience that great inward change by the Spirit, and be baptized (wherever baptism can be had) as the outward sign and means of it.

Verse 5. Of water and of the Spirit] To the baptism of water a man was admitted when he became a proselyte to the Jewish religion; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law. But the water which was used on the occasion was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin: now, as by that water the body was washed, cleansed, and refreshed, so, by the influences of the Holy Spirit, the soul was to be purified from its defilement, and strengthened to walk in the way of truth and holiness.

When John came baptizing with water, he gave the Jews the plainest intimations that this would not suffice; that it was only typical of that baptism of the Holy Ghost, under the similitude of fire, which they must all receive from Jesus Christ: see Matthew 3:11. Therefore, our Lord asserts that a man must be born of water and the Spirit, i.e. of the Holy Ghost, which, represented under the similitude of water, cleanses, refreshes, and purifies the soul. Reader, hast thou never had any other baptism than that of water? If thou hast not had any other, take Jesus Christ’s word for it, thou canst not, in thy present state, enter into the kingdom of God. I would not say to thee merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly, till he give thee to feel what is implied in it! Remember, it is Jesus only who baptizes with the Holy Ghost: see John 1:33. He who receives not this baptism has neither right nor title to the kingdom of God; nor can he with any propriety be termed a Christian, because that which essentially distinguished the Christian dispensation from that of the Jews was, that its author baptized all his followers with the Holy Ghost.

Though baptism by water, into the Christian faith, was necessary to every Jew and Gentile that entered into the kingdom of the Messiah, it is not necessary that by water and the Spirit (in this place) we should understand two different things: it is probably only an elliptical form of speech, for the Holy Spirit under the similitude of water; as, in Matthew 3:3, the Holy Ghost and fire, do not mean two things, but one, viz. the Holy Ghost under the similitude of fire-pervading every part, refining and purifying the whole.

Verses 4, 5. Nicodemus — Exceedingly surprised at Christ’s declaration; saith, How can a man be born when he is old — As I now am? Can he enter, &c. — As if he had said, It would be perfectly absurd to think that thou intendest thy words to be taken in a literal sense, and yet, I confess, I am at a loss to know what figurative interpretation to put upon them. Jesus answered, Except a man be born — He meant likewise begotten, as previous thereto, for the original word signifies both, see James 1:18; of water — That is, baptized; and of the Spirit, he cannot enter into the kingdom of God — Or, in plain terms, Whosoever would become a regular member of it, he must not only be baptized, but, if he would share its spiritual and eternal blessings, he must experience the renewing and sanctifying influences of the Holy Spirit on his soul, to deliver it from the power of corruption, and to animate it to a divine and spiritual life. “To be born of water and of the Spirit,” says Bishop Hopkins, “may admit of a double interpretation: for either by water is meant baptism,” or it “may denote to us the manner of the Spirit’s proceedings in the work of regeneration. Except a man be born of water, and of the Spirit — That is, except he be renewed by the Holy Ghost, working as water, leaving the same effect upon the soul in cleansing and purifying it from sinful defilements, as water doth upon the body in washing off contracted filth. Nor, indeed, is this manner of expression strange to the Holy Scripture: for John Baptist, speaking of Christ, tells them, that he should baptize them with the Holy Ghost, and with fire: that is, he should baptize them with the Holy Ghost, working as fire, which eats out and consumes the rust and dross of metals,” &c. Or, as Dr. Macknight interprets the clause, “Unless a man has a new nature given him by the Spirit, which is being born of the Spirit, and publicly receive the Christian religion, when offered to him, (Matthew 10:33,) which is being born of water, he cannot be a subject of God’s kingdom here, nor have a share in his glory hereafter.” And he justly observes, in a note, “Our Lord did not mean that baptism is in all cases necessary to salvation; for in the apostle’s commission, (Mark 16:16,) notwithstanding faith and baptism are equally enjoined upon all nations, not the want of baptism, but of faith, is declared to be damning. Besides, it should be considered, that this is a mere ceremony, which in itself has no efficacy to change men’s natures, or to fit them for heaven, and that in some circumstances it may be absolutely impracticable. Nevertheless, as the washing of the body with water in baptism fitly represents the purification of the soul necessary to its enjoyment of heaven, this ceremony is very properly made the rite by which we publicly take upon ourselves the profession of the Christian religion, the dispensation preparatory to heaven. Wherefore the receiving of this rite is necessary in all cases where it may be had; the confessing of Christ being oftentimes as necessary as believing on him. If so, persons who undervalue water baptism, on pretence of exalting the baptism of the Spirit, do greatly err, not knowing the Scriptures, nor the commandment of Christ.”

Ver. 5. Born of water and of the Spirit. That is, except a man be baptized, and where there is opportunity, make an open profession of Christ, he cannot be saved. St. Paul joins both these in one: “According to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost.” Titus 3:5.

5. Jesus now proceeds to tell the how. Of water and of the Spirit—Of water, as the external indication of the external kingdom; of Spirit, as the internal induction into the internal kingdom. The former supposes the latter as its previous condition, and is its external profession or sign. Those who refuse to perform and accept the sign, do wilfully exclude themselves from the kingdom of God. Yet, although the conditional duty, it does not stand on the same ground of an absolute condition without which salvation is in itself impossible, as is the case in being born of the Spirit. This we see intimated in Mark 16:16, where baptism is required; but there is a careful avoidance of saying that he that is not baptized shall be damned. Baptism may in many eases be impossible. There are many, however, who by gross negligence or for other reasons stay out of the Christian Church; abandoning thereby the ordinances of God both of baptism and communion, and yet suppose themselves to be justified Christians. For aught they do the rites of baptism and the Lord’s Supper would die out. How they will answer this contempt of the solemn requirements of Christ at the judgment-day, is for themselves to answer. Except a man be born of water as well as of Spirit he cannot enter into the kingdom of God. The term regeneration is seldom used in the Bible; but the words that express it are used often. All those expressions that embrace the idea of renovation, renewal, being created anew, being begotten anew, come under the collective term regeneration. As being born again is here spoken of water, there is some excuse for the early Fathers who called baptism regeneration, and spoke of baptismal regeneration; provided the water regeneration be not confounded with that real regeneration, of which the water regeneration is but the symbol.

V. 6. That which is born of the flesh is flesh-Mere flesh, void of the Spirit, yea, at enmity with it;

And that which is born of the Spirit is spirit-Is spiritual, heavenly, divine, like its Author.

Verse 6. That which is born of the flesh is flesh] This is the answer to the objection made by Nicodemus in John 3:4. Can a man enter the second time into his mother’s womb and be born? Our Lord here intimates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it-like will beget its like. The kingdom of God is spiritual and holy; and that which is born of the Spirit resembles the Spirit; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essentially necessary, to prepare the soul for a holy and spiritual kingdom.

Verses 6-8. That which is born of the flesh is flesh — Only flesh, void of the Spirit: or is carnal and corrupt, and therefore at enmity with the Spirit. And that which is born of the Spirit is spirit — Is spiritual, heavenly, divine, like its author. As if our Lord had said to Nicodemus, Were it possible for a man to be born again in a literal sense, by entering a second time into his mother’s womb, such a second birth would do no more to qualify him for the kingdom of God than the first; for what proceeds, and is produced from parents that are sinful and corrupt, is sinful and corrupt as they are; but that which is born of the Spirit is formed to a resemblance of that blessed Spirit, whose office it is to communicate a divine nature to the soul, and to stamp it with the divine image. Marvel not, therefore, that I said unto thee — And have declared it as a truth that ye are all concerned in; that ye must be born again — Ye Jews, though descendants of Abraham; ye scribes, though learned in the law; ye Pharisees, though exact in the observance of its ceremonies, and the traditions of the elders; ye doctors of Israel and rulers of the people, notwithstanding your authority in matters civil and religious, must all be born again in this spiritual sense, since the degeneracy of the human nature is of so universal an extent as to be common to you all. The wind bloweth, &c. — As if he had said, Nor have you any cause to be surprised if there be some things in this doctrine of regeneration which are of an obscure and unsearchable nature, for even in the natural world many things are so: the wind, for instance, bloweth where it listeth — According to its own nature, not thy will, sometimes one way, and sometimes another, not being subject to the direction or command of man; and thou hearest the sound thereof — And feelest its sensible and powerful effects on thy body; but canst not tell whence it cometh — Canst not explain the particular manner of its acting, or where it begins, and where it ceases blowing; for whatever general principles may be laid down concerning it, when men come to account for its particular variations, the greatest philosophers often find themselves at a loss. So is every one that is born of the Spirit — The fact is plain, the manner of its operations is inexplicable. “It is worthy of remark,” says Dr. Campbell, “that as, in the Greek and in the Vulgate, the same word, in this passage, signifies both wind and spirit, the illustration is expressed with more energy than it is possible to give it in those languages which do not admit the same ambiguity.” But “I shall give what appears to me the purport of verses 7 and 8. ‘Nor is there,’ as if he had said, ‘any thing in this either absurd or unintelligible. The wind, which in Hebrew is expressed by the same word as spirit, shall serve for an example. It is invisible; we hear the noise it makes, but cannot discover what occasions its rise or its fall. It is known to us solely by its effects. Just so it is with this second birth. The Spirit himself, the great agent, is invisible; his manner of operating is beyond our discovery; but the reality of his operation is perceived by the effects produced on the disposition and life of the regenerate.’”

6. Flesh… Spirit—Flesh is not synonymous with body. The word is used in the Old Testament to designate the entire transient, perishable, fallen, and corrupt nature of man, both in body and soul. Hence the meaning of the first clause of this first verse is: That which is generated of fallen and depraved humanity, is itself fallen and depraved humanity. Like produces like. Through all the productive, procreative kingdoms, whether animal or vegetable, no offspring is of a higher species than its parentage. On the other hand, Spirit here refers to the Holy Spirit as so operating upon the human spirit, and so changing its nature, as to be said to beget it anew. For as generation is a modifying of substance or being, imparting to it a new principle of life, conforming it, as living being, to the likeness of the generator, so regeneration is a modification of the human spirit by the Holy Spirit, conforming the temper of the human to the Holy. Is spirit—As flesh signifies a depraved nature, so spirit in this verse signifies a pure nature. For it is a pure and holy Spirit which is the generator, and it must be a pure and holy spirit which is generated. The whole text then is: As a depraved nature generates a depraved nature, so the holy nature generates a holy nature. And as we are first born of a depraved nature, and therefore depraved, so we must be born (or rather begotten) from a holy nature, and so be renewed.

V. 7. Ye must be born again-To be born again, is to be inwardly changed from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world.

Verses 6-8. That which is born of the flesh is flesh — Only flesh, void of the Spirit: or is carnal and corrupt, and therefore at enmity with the Spirit. And that which is born of the Spirit is spirit — Is spiritual, heavenly, divine, like its author. As if our Lord had said to Nicodemus, Were it possible for a man to be born again in a literal sense, by entering a second time into his mother’s womb, such a second birth would do no more to qualify him for the kingdom of God than the first; for what proceeds, and is produced from parents that are sinful and corrupt, is sinful and corrupt as they are; but that which is born of the Spirit is formed to a resemblance of that blessed Spirit, whose office it is to communicate a divine nature to the soul, and to stamp it with the divine image. Marvel not, therefore, that I said unto thee — And have declared it as a truth that ye are all concerned in; that ye must be born again — Ye Jews, though descendants of Abraham; ye scribes, though learned in the law; ye Pharisees, though exact in the observance of its ceremonies, and the traditions of the elders; ye doctors of Israel and rulers of the people, notwithstanding your authority in matters civil and religious, must all be born again in this spiritual sense, since the degeneracy of the human nature is of so universal an extent as to be common to you all. The wind bloweth, &c. — As if he had said, Nor have you any cause to be surprised if there be some things in this doctrine of regeneration which are of an obscure and unsearchable nature, for even in the natural world many things are so: the wind, for instance, bloweth where it listeth — According to its own nature, not thy will, sometimes one way, and sometimes another, not being subject to the direction or command of man; and thou hearest the sound thereof — And feelest its sensible and powerful effects on thy body; but canst not tell whence it cometh — Canst not explain the particular manner of its acting, or where it begins, and where it ceases blowing; for whatever general principles may be laid down concerning it, when men come to account for its particular variations, the greatest philosophers often find themselves at a loss. So is every one that is born of the Spirit — The fact is plain, the manner of its operations is inexplicable. “It is worthy of remark,” says Dr. Campbell, “that as, in the Greek and in the Vulgate, the same word, in this passage, signifies both wind and spirit, the illustration is expressed with more energy than it is possible to give it in those languages which do not admit the same ambiguity.” But “I shall give what appears to me the purport of verses 7 and 8. ‘Nor is there,’ as if he had said, ‘any thing in this either absurd or unintelligible. The wind, which in Hebrew is expressed by the same word as spirit, shall serve for an example. It is invisible; we hear the noise it makes, but cannot discover what occasions its rise or its fall. It is known to us solely by its effects. Just so it is with this second birth. The Spirit himself, the great agent, is invisible; his manner of operating is beyond our discovery; but the reality of his operation is perceived by the effects produced on the disposition and life of the regenerate.’”

7. Marvel not—When, in verse 4, Nicodemus in surprise demands how a man could be born again, Jesus in verse 5 reiterates the statement, and in verse 6 explains it: but so explains it as to leave it in its own true mystery. It is by nature indeed a second birth; not of body, but something in itself quite as wonderful and far more radical; namely, a second birth of spirit, and by the Spirit. Nicodemus pauses in an utter marvel! Jesus then finally and calmly utters this Marvel not; and then proceeds to reaffirm the doctrine, with an illustration intended to soothe his perturbation. Ye must— Must, and not ye, is the emphatic word. The protest of Nicodemus is not (as Alford imagines) against his own being born again; whether as an old man, or as a doctor, or as a duly circumcised Jew. It is against a renovation of the soul by the Holy Spirit in ANY case. This is clear from the fact that the illustration which now follows touches not merely the regeneration of a Jew, but of a human being.

V. 8. The wind bloweth-According to its own nature, not thy will, and thou hearest the sound thereof-Thou art sure it doth blow, but canst not explain the particular manner of its acting. So is every one that is born of the Spirit-The fact is plain, the manner of his operations inexplicable.

Verse 8. The wind bloweth] Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions-we hear its sound, perceive its operation in the motion of the trees, &c., and feel it on ourselves-but we cannot discern the air itself; we only know that it exists by the effects which it produces: so is every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Romans 8:16; for, he that believeth hath the witness in himself, 1 John 4:13; 5:10; Galatians 4:6. And so does this Spirit work in and by him that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, 1 John 5:4.

Verses 6-8. That which is born of the flesh is flesh — Only flesh, void of the Spirit: or is carnal and corrupt, and therefore at enmity with the Spirit. And that which is born of the Spirit is spirit — Is spiritual, heavenly, divine, like its author. As if our Lord had said to Nicodemus, Were it possible for a man to be born again in a literal sense, by entering a second time into his mother’s womb, such a second birth would do no more to qualify him for the kingdom of God than the first; for what proceeds, and is produced from parents that are sinful and corrupt, is sinful and corrupt as they are; but that which is born of the Spirit is formed to a resemblance of that blessed Spirit, whose office it is to communicate a divine nature to the soul, and to stamp it with the divine image. Marvel not, therefore, that I said unto thee — And have declared it as a truth that ye are all concerned in; that ye must be born again — Ye Jews, though descendants of Abraham; ye scribes, though learned in the law; ye Pharisees, though exact in the observance of its ceremonies, and the traditions of the elders; ye doctors of Israel and rulers of the people, notwithstanding your authority in matters civil and religious, must all be born again in this spiritual sense, since the degeneracy of the human nature is of so universal an extent as to be common to you all. The wind bloweth, &c. — As if he had said, Nor have you any cause to be surprised if there be some things in this doctrine of regeneration which are of an obscure and unsearchable nature, for even in the natural world many things are so: the wind, for instance, bloweth where it listeth — According to its own nature, not thy will, sometimes one way, and sometimes another, not being subject to the direction or command of man; and thou hearest the sound thereof — And feelest its sensible and powerful effects on thy body; but canst not tell whence it cometh — Canst not explain the particular manner of its acting, or where it begins, and where it ceases blowing; for whatever general principles may be laid down concerning it, when men come to account for its particular variations, the greatest philosophers often find themselves at a loss. So is every one that is born of the Spirit — The fact is plain, the manner of its operations is inexplicable. “It is worthy of remark,” says Dr. Campbell, “that as, in the Greek and in the Vulgate, the same word, in this passage, signifies both wind and spirit, the illustration is expressed with more energy than it is possible to give it in those languages which do not admit the same ambiguity.” But “I shall give what appears to me the purport of verses 7 and 8. ‘Nor is there,’ as if he had said, ‘any thing in this either absurd or unintelligible. The wind, which in Hebrew is expressed by the same word as spirit, shall serve for an example. It is invisible; we hear the noise it makes, but cannot discover what occasions its rise or its fall. It is known to us solely by its effects. Just so it is with this second birth. The Spirit himself, the great agent, is invisible; his manner of operating is beyond our discovery; but the reality of his operation is perceived by the effects produced on the disposition and life of the regenerate.’”

8. The wind—In primitive times the air is the most natural symbol of spirit. It is the breath of God. And so in Latin, Greek, and Hebrew the word for spirit is the same as the word for breath. But, specially, like spirit, we know that the air is, though our senses may not behold it. It tells the simplest barbarian that there may be existence which is beyond the reach of his perceptions. At the present day we might take electricity, or magnetism, or oxygen, to show how the mightiest agencies are beyond the reach of our senses. Bloweth where it listeth—Where it pleases or wills. By a beautiful touch the volitional power, that is, the will, belonging to spirit, is here attributed to the wind. The Divine Spirit acts by its own supreme, and supremely wise, will. Yet, as modern science has discovered in some degree the laws of winds and storms, it is demonstrated that the wind, however capricious it may seem, is as truly under law as the solar system. And so the Spirit is not capricious—a powerful and arbitrary sovereign— but acts freely in accordance not with fixed laws, but with wise and wisely adapted principles and reasons. Thou hearest the sound—Its substance is beyond the reach of our senses; it presses upon us by its weight, unfelt. If it were always perfectly still, men would be insensible of its existence. It discovers its insensible existence by its effects. So marvel not that there is an unseen Spirit, whose substance is unseen, whose weight is unfelt, whose existence can be known to mortal sense only by its effects. It has indeed its own rules and reasons of action; but these rules are to us unknown. Every one… born of the Spirit—He experiences the effects of a power which sense cannot reach. He cannot tell how, or why, or whence it acts.

Verse 9. How can these things be?] Our Lord had very plainly told him how these things could be, and illustrated the new birth by one of the most proper similes that could be chosen; but so intent was this great man an making every thing submit to the testimony of his senses that he appears unwilling to believe any thing, unless he can comprehend it. This is the case with many-they profess to believe because they comprehend; but they are impostors who speak thus: there is not a man in the universe that can fully comprehend one operation, either of God or his instrument nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith.

Verses 9, 10. Nicodemus answered, How can these things be? — Christ’s explication of the doctrine of regeneration, and its necessity, made it no clearer to him. The corruption of nature, which renders it necessary, and the operation of the Spirit, which renders it practicable, were as great mysteries to him as the thing itself. And though he had acknowledged Christ to be a divine teacher, he was unwilling to receive his doctrine when it did not agree with his preconceived notions. Thus the things of the Spirit of God are foolishness to the natural man, and he is not only estranged from them, but prejudiced against them. Jesus said, Art thou a master — O didaskalov, a teacher, or rather, the teacher, of Israel, as Dr. Campbell renders the expression; observing, “The article here is remarkable; the more so, because there does not appear to be a single Greek copy which omits it. As a member of the sanhedrim, Nicodemus had a superintendency in what concerned religious instruction, and might on that account have been called a teacher of Israel; but it is probably in order to intimate to us his distinguished fame for abilities in this respect, that he is styled by way of eminence, the teacher.” And knowest thou not these things — When so much is everywhere said in the Scriptures of God’s circumcising men’s hearts, creating in them clean hearts, renewing in them right spirits, and of the quickening and purifying operations of his Spirit on their souls? See Deuteronomy 30:6; Psalms 51:10Psalm 51:10; Jeremiah 4:4; and 31:33, 34; Ezekiel 36:25-27. “Could it be proved.” says Dr. Doddridge, “that the Jewish rabbis, so early as Christ’s time, called a baptized person one born again, or born of water, that would strongly illustrate the passage before us.” But though several learned commentators give the words this turn, the fact, he thinks, is not proved. “However, it is strange to me,” says he, “that any should doubt whether proselytes were admitted into the Jewish church by baptism, that is, by washing, when it is plain from express passages in the Jewish law that no Jew who had lived like a Gentile for one single day could be restored to the communion of their church without it. Compare Numbers 19:19, 20; and many other precepts relating to ceremonial pollutions, by which the Jews were rendered incapable of appearing before God in the tabernacle or temple till they were washed, either by bathing or sprinkling.” It is probable, however, that the reproof conveyed in this verse does not so much relate to the forementioned figures of speech, supposed to be in use among the rabbis, representing the baptism of proselytes as a new birth; as to Nicodemus’s being so entirely unacquainted with the doctrine of the Old Testament, respecting the necessity of a change of heart being experienced by all who would be the true people and spiritual worshippers of God; and respecting that effusion of the Spirit which the prophets had so clearly foretold would take place under the Messiah.

9. How—Nicodemus here does not so much ask the manner as imply that it cannot be in any manner. He is too respectful to give his doubt in any stronger form than a question.

Our Lord has now firmly maintained the doctrine of regeneration propounded in the third verse, but his listener is in doubt. Jesus, therefore, in the following verses, First grounds himself on his own authority as a teacher, acknowledged by Nicodemus himself to be from God, affirming in the sublimest terms his own absolute knowledge, 10-13. Second, To this doctrine of regeneration he adds the second great spiritual truth of the kingdom of God, the doctrine of universal atonement, 14-17. Third, He affirms that upon faith depends our justification or condemnation, assigning for that doctrine its proper reason, 18-21.

Rationalists boldly assert that the doctrines contained in 14-21 were not, according to the other Evangelists, advanced by Jesus so early in his ministry. Yielding to this claim, commentators like Tholuck and Olshausen maintain that the passage was not spoken by Jesus, but is our Evangelist’s own additional comment. This we may answer in the course of our notes, but we here say: Since Nicodemus has acknowledged Jesus, on ground of miracles, to be a God-sent teacher, there was a perfect wisdom in our Lord’s forthwith pushing him individually into the deeper truths of the Gospel, however much in advance of his teaching to a world less prepared and committed. You admit, Nicodemus, my mission from God. You are bound then to stop not there. Your next steps are renovation, (which you should accept on my authority,) atonement, and salvation by faith in the Son of God.

Jesus maintains that the doctrine of regeneration should be accepted upon his own divine authority, 10-13.

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.

Verses 9, 10. Nicodemus answered, How can these things be? — Christ’s explication of the doctrine of regeneration, and its necessity, made it no clearer to him. The corruption of nature, which renders it necessary, and the operation of the Spirit, which renders it practicable, were as great mysteries to him as the thing itself. And though he had acknowledged Christ to be a divine teacher, he was unwilling to receive his doctrine when it did not agree with his preconceived notions. Thus the things of the Spirit of God are foolishness to the natural man, and he is not only estranged from them, but prejudiced against them. Jesus said, Art thou a master — O didaskalov, a teacher, or rather, the teacher, of Israel, as Dr. Campbell renders the expression; observing, “The article here is remarkable; the more so, because there does not appear to be a single Greek copy which omits it. As a member of the sanhedrim, Nicodemus had a superintendency in what concerned religious instruction, and might on that account have been called a teacher of Israel; but it is probably in order to intimate to us his distinguished fame for abilities in this respect, that he is styled by way of eminence, the teacher.” And knowest thou not these things — When so much is everywhere said in the Scriptures of God’s circumcising men’s hearts, creating in them clean hearts, renewing in them right spirits, and of the quickening and purifying operations of his Spirit on their souls? See Deuteronomy 30:6; Psalms 51:10Psalm 51:10; Jeremiah 4:4; and 31:33, 34; Ezekiel 36:25-27. “Could it be proved.” says Dr. Doddridge, “that the Jewish rabbis, so early as Christ’s time, called a baptized person one born again, or born of water, that would strongly illustrate the passage before us.” But though several learned commentators give the words this turn, the fact, he thinks, is not proved. “However, it is strange to me,” says he, “that any should doubt whether proselytes were admitted into the Jewish church by baptism, that is, by washing, when it is plain from express passages in the Jewish law that no Jew who had lived like a Gentile for one single day could be restored to the communion of their church without it. Compare Numbers 19:19, 20; and many other precepts relating to ceremonial pollutions, by which the Jews were rendered incapable of appearing before God in the tabernacle or temple till they were washed, either by bathing or sprinkling.” It is probable, however, that the reproof conveyed in this verse does not so much relate to the forementioned figures of speech, supposed to be in use among the rabbis, representing the baptism of proselytes as a new birth; as to Nicodemus’s being so entirely unacquainted with the doctrine of the Old Testament, respecting the necessity of a change of heart being experienced by all who would be the true people and spiritual worshippers of God; and respecting that effusion of the Spirit which the prophets had so clearly foretold would take place under the Messiah.

Ver. 10. Art thou a master in (of) Israel, and knowest not these things. Has not Moses taught you circumcision of heart, Deuteronomy 30:6; and have not the prophets promised a new heart, and a right spirit? Jeremiah 31:33. Ezekiel 36:25, 26. There are peculiar difficulties attending the conversion of learned and aged men. Their old opinions are enrooted, as the sentiments of their heart; and their habits are confirmed. They overlook one grand principle, that religion is better understood by the heart than by the head. Above all, an instantaneous conversion cannot be taught in schools. The simple duty of believing, and the promise are the keys of grace. Ask, and ye shall receive. Prayer, earnest prayer and pleadings with heaven, is the way to the kingdom of heaven. There is then an inward assurance of pardon, and of the divine favour to be received; or rather the all-persuasive inward witness of christianity; the earnest of every future hope, in which to the conscious mind there can be no deception. For a painted fire would not warm me, a painted feast would not feed me; but when we go to the throne of grace to ask for pardon in the Saviour’s name, the Holy Spirit comes anew into our hearts a thousand and a thousand times, as the out-breakings of the sun from behind a cloud. And is it likely that God should favour the minds of christians with those comforts in the grossest acts of idolatry, acts of idolatry in praying to the Saviour, and in contempt of the friendly admonitions of materialism? I do therefore entreat all men in doubts and temptations to cry to heaven in some such words as these. “Oh God, who hast prepared for them that love thee, such things as surpass man’s understanding, pour into our hearts such love towards thee, that we loving thee above all things, may obtain thy promises which exceed all that we can desire, through Jesus Christ our Lord. Amen.” Sixth Collect after Trinity Sunday.

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.

V. 11. We speak what we know-I and all that believe in me.

Verse 11. 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.

Verse 11. We speak that we do know — I, and all that truly believe in me. Or, he may refer to the testimony that was given to the truth of his doctrine by John the Baptist, and to the preaching also of his own disciples, who all concurred in testifying the same things, the certainty of which they were assured of by the illuminating influences of the Holy Spirit, and by their own experience, while it was known to Christ by his omniscience, and by the intimate acquaintance that he had with all the counsels of his Father. And testify that we have seen — Here our Lord alludes to what was required in the law to qualify a man to be a witness, namely, that he should be able to declare concerning what he testified, that he had seen, or known it, Leviticus 5:1. And as Christ, therefore, had a clear perception and certain knowledge of the truth of what he said, there was the highest reason to receive his testimony, and to regard him as a true and faithful witness. And ye — Jewish rulers, teachers, and people, are generally of such a disposition that ye receive not our witness — Either as true or important; but disbelieve and reject, or neglect it.

11. We… we… we—Jesus in the next verse speaks of himself in the singular. Who then is this we? “Himself and the prophets,” says Tholuck; “himself and John the Baptist,” says Knapp; “teachers like himself,” says Meyer; “all born of the Spirit,” say Lange and Wesley. “A proverbial saying,” says Alford, whom we thus far quote. In all this we agree with Stier, who refers it to the three persons of the Trinity. This is clear, as may soon be evident, from the fact that the we is said to know from seeing, and to be in heaven. Testify—on earth. That we have seen—in heaven. Verse

13. Ye—The same as Nicodemus’s we in verse 2, who are described in John 1:23-25. Receive not our witness—They were guilty of receiving him as a miraculously attested teacher, (verse 2,) and yet refusing to accept his teachings. Very futile, therefore, is the cavil that these words could not have been spoken at this time by Jesus, because they imply a rejection of him which had not occurred so early.

V. 12. Earthly things-Things done on earth; such as the new birth, and the present privileges of the children of God.

Heavenly things-Such as the eternity of the Son, and the unity of the Father, Son, and Spirit.

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?

Verses 12, 13. If I have told you earthly things — As the truths which I have taught you concerning the spiritual nature of God’s kingdom, and the qualifications of his subjects, may properly be termed, because they are capable of being represented to you in a familiar way, and of being illustrated by such obvious and well-known similitudes as to be rendered thereby perfectly plain and easy to be understood. Or, by earthly things, he might mean things to be experienced and enjoyed on earth, such as the new birth and the present privileges of the children of God. And ye believe not — Even these; how shall ye believe if I tell you of heavenly things — If I should go on to teach you other doctrines, much more mysterious and sublime, and not capable of being thus illustrated and explained? Our Lord has been thought by some to refer here to those sublime and heavenly doctrines which were afterward revealed, such as the eternity of the Son, the fulness of the Godhead dwelling in him bodily, the unity of the Father, Son, and Spirit, and those other mysteries of godliness that are above the reach of human reason, and cannot be illustrated by earthly things. It is more probable, however, as Dr. Doddridge observes, that he more immediately refers “to the doctrines which he mentions in the remaining part of his discourse to Nicodemus — of his descent from heaven to instruct us in the things of God, and be united to the human nature here below, while, by his divine nature, he still continued to be present above, — of the design for which he came into the world, to be lifted up upon the cross, that he might save us from our sins, — of everlasting life, and happiness to be obtained by faith in his death, — and of the condemnation of all those that should reject him; which may be counted as the deep things of God, which he reveals unto us by his Spirit, and which the natural man, who disregards that Spirit, receiveth not, for they are foolishness unto him, 1 Corinthians 2:10, 14.” And no man, &c. — As if he had said, For here you must rely on my single testimony, whereas in the other points, termed earthly things, you have a cloud of witnesses. Or the connection and sense may be, Yet the truth of my doctrine concerning these heavenly things you will have no just reason to suspect, considering whence it comes, and who it is that reveals it. For no man hath ascended up to heaven — To search into the secret counsels of God, and to obtain an intimate and perfect knowledge of his mind and will; but he that came down from heaven — Qualified and commissioned in the most extraordinary manner to reveal them, as far as is proper, to mankind; even the Son of man which is in heaven — Is present there by his divine nature, which fills both heaven and earth, even while he is here on earth as to his human nature. This is a plain instance of what is usually termed the communication of properties between Christ’s divine and human nature, whereby what is proper to the divine nature is spoken concerning the human; and what is proper to the human, is spoken of the divine. “Beza, and some others, suppose that the present tense, (wn, who is,) is here put for the past, (hn, who was,) of which construction we have some examples, particularly John 9:25. Accordingly they translate the clause, The Son of man, who was in heaven: but the common translation may be retained, [and interpreted,] thus: Moses, your lawgiver, did not ascend into heaven; he only went up to mount Sinai, and that but for a few days, that he might receive the law from God. Whereas, the Son of man, (this was one of the Messiah’s titles,) who is come down from heaven, (o ek tou ouranou katabav,) who is commissioned by God in an extraordinary manner, to reveal his will to men, and in respect of whose commission, all the other messengers of God may be said to have been of the earth: (see John 3:31; Hebrews 12:25:) he hath ascended up to heaven — Hath received the clearest and most extensive views of spiritual things; hath penetrated into the recesses of the divine counsels; (see Proverbs 30:3, 4;) nay, is, at present, in heaven, is with God, is conscious of all his gracious purposes toward men, consequently must be a messenger of much higher dignity than Moses, or Elijah, or any of the prophets, for whom you entertain so great a regard.” — Macknight.

12. Earthly things—Such as the regeneration which takes place on earth. Heavenly things—Such as God’s requirement, in the counsels of heaven, of the atonement and death of his only begotten Son.

V. 13. For no one-For here you must rely on my single testimony, whereas there you have a cloud of witnesses:

Hath gone up to heaven, but he that came down from heaven. Who is in heaven-Therefore he is omnipresent; else he could not be in heaven and on earth at once. This is a plain instance of what is usually termed the communication of properties between the Divine and human nature; whereby what is proper to the Divine nature is spoken concerning the human, and what is proper to the human is, as here, spoken of the Divine.

Verse 13. No man hath ascended] This seems a figurative expression for, No man hath known the mysteries of the kingdom of God; as in Deuteronomy 30:12; Psalms 73:17Psalm 73:17; Proverbs 30:4; Romans 11:34. And the expression is founded upon this generally received maxim: That to be perfectly acquainted with the concerns of a place, it is necessary for a person to be on the spot. But our Lord probably spoke to correct a false notion among the Jews, viz. that Moses had ascended to heaven, in order to get the law. It is not Moses who is to be heard now, but Jesus: Moses did not ascend to heaven; but the Son of man is come down from heaven to reveal the Divine will.

That came down] The incarnation of Christ is represented under the notion of his coming down from heaven, to dwell upon earth. Which is in heaven.] Lest a wrong meaning should be taken from the foregoing expression, and it should be imagined that, in order to manifest himself upon earth he must necessarily leave heaven; our blessed Lord qualifies it by adding, the Son of man who is in heaven; pointing out, by this, the ubiquity or omnipresence of his nature: a character essentially belonging to God; for no being can possibly exist in more places than one at a time, but HE who fills the heavens and the earth.

Verses 12, 13. If I have told you earthly things — As the truths which I have taught you concerning the spiritual nature of God’s kingdom, and the qualifications of his subjects, may properly be termed, because they are capable of being represented to you in a familiar way, and of being illustrated by such obvious and well-known similitudes as to be rendered thereby perfectly plain and easy to be understood. Or, by earthly things, he might mean things to be experienced and enjoyed on earth, such as the new birth and the present privileges of the children of God. And ye believe not — Even these; how shall ye believe if I tell you of heavenly things — If I should go on to teach you other doctrines, much more mysterious and sublime, and not capable of being thus illustrated and explained? Our Lord has been thought by some to refer here to those sublime and heavenly doctrines which were afterward revealed, such as the eternity of the Son, the fulness of the Godhead dwelling in him bodily, the unity of the Father, Son, and Spirit, and those other mysteries of godliness that are above the reach of human reason, and cannot be illustrated by earthly things. It is more probable, however, as Dr. Doddridge observes, that he more immediately refers “to the doctrines which he mentions in the remaining part of his discourse to Nicodemus — of his descent from heaven to instruct us in the things of God, and be united to the human nature here below, while, by his divine nature, he still continued to be present above, — of the design for which he came into the world, to be lifted up upon the cross, that he might save us from our sins, — of everlasting life, and happiness to be obtained by faith in his death, — and of the condemnation of all those that should reject him; which may be counted as the deep things of God, which he reveals unto us by his Spirit, and which the natural man, who disregards that Spirit, receiveth not, for they are foolishness unto him, 1 Corinthians 2:10, 14.” And no man, &c. — As if he had said, For here you must rely on my single testimony, whereas in the other points, termed earthly things, you have a cloud of witnesses. Or the connection and sense may be, Yet the truth of my doctrine concerning these heavenly things you will have no just reason to suspect, considering whence it comes, and who it is that reveals it. For no man hath ascended up to heaven — To search into the secret counsels of God, and to obtain an intimate and perfect knowledge of his mind and will; but he that came down from heaven — Qualified and commissioned in the most extraordinary manner to reveal them, as far as is proper, to mankind; even the Son of man which is in heaven — Is present there by his divine nature, which fills both heaven and earth, even while he is here on earth as to his human nature. This is a plain instance of what is usually termed the communication of properties between Christ’s divine and human nature, whereby what is proper to the divine nature is spoken concerning the human; and what is proper to the human, is spoken of the divine. “Beza, and some others, suppose that the present tense, (wn, who is,) is here put for the past, (hn, who was,) of which construction we have some examples, particularly John 9:25. Accordingly they translate the clause, The Son of man, who was in heaven: but the common translation may be retained, [and interpreted,] thus: Moses, your lawgiver, did not ascend into heaven; he only went up to mount Sinai, and that but for a few days, that he might receive the law from God. Whereas, the Son of man, (this was one of the Messiah’s titles,) who is come down from heaven, (o ek tou ouranou katabav,) who is commissioned by God in an extraordinary manner, to reveal his will to men, and in respect of whose commission, all the other messengers of God may be said to have been of the earth: (see John 3:31; Hebrews 12:25:) he hath ascended up to heaven — Hath received the clearest and most extensive views of spiritual things; hath penetrated into the recesses of the divine counsels; (see Proverbs 30:3, 4;) nay, is, at present, in heaven, is with God, is conscious of all his gracious purposes toward men, consequently must be a messenger of much higher dignity than Moses, or Elijah, or any of the prophets, for whom you entertain so great a regard.” — Macknight.

Ver. 13. No man hath ascended up to heaven. On the second book of Kings, 2 Kings 2:1, 11, the LXX read, wv eiv ton ouranon, as into heaven. The jews, who made a distinction between paradise and heaven, would not allow that Elijah ascended higher than paradise. The words of Christ seem to favour this reading.

13. Ascended… came down.—After the words ascended up to heaven, there is implied the clause, and so no man is able to testify. The words do not mean that the Son of man had then ascended. They deny that any man had. And so the Son of man, which came down from heaven, is the sole authoritative testifier. He alone is the sure witness. Which is in heaven— The Son of man needed not to ascend; for though on earth he is ever in heaven. See note on John 2:51. The person of the Son of man is again a Jacob’s ladder; though its feet are on earth its head is in heaven. The angels of God, that is, the revelations of God’s truth, can thus descend. And they descend with the absolute certainty of truth, because it is a living ladder, and its head has eyes that see things in heaven just as they are. The incarnate Son of man is the conductor from heaven to earth of all those divine facts and truths which the eternal Logos hath seen and known, and evermore will see and know, in his infallible unity with God. Now Nicodemus has first admitted, on the faith of miracles, that Jesus is sent from God; he is bound then to credit his declaration of his insight of heaven, and accept the highest mysteries, even of regeneration, etc. Jesus holds forth (under a veil) the doctrine of universal atonement by the only begotten Son, 14-17.

V. 14. And as Moses-And even this single witness will soon be taken from you; yea, and in a most ignominious manner. Numbers 21:8, 9.

Verse 14. As Moses lifted up] He shows the reason why he descended from heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Numbers 21:9, was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness. It does not appear to me that the brazen serpent was ever intended to be considered as a type of Christ. It is possible to draw likenesses and resemblances out of any thing; but, in such matters as these, we should take heed that we go no farther than we can say, Thus it is written. Among the Jews, the brazen serpent was considered a type of the resurrection-through it the dying lived; and so, by the voice of God, they that were dead shall be raised to life. As the serpent was raised up, so shall Christ be lifted up: as they who were stung by the fiery serpents were restored by looking up to the brazen serpent, so those who are infected with and dying through sin are healed and saved, by looking up to and believing in Christ crucified. These are all the analogies which we can legitimately trace between the lifting up of the brazen serpent, and the crucifixion of Jesus Christ. The lifting up of the Son of man may refer to his mediatorial office at the right hand of God. See Clarke’s note on “Numbers 21:9”.

Verses 14, 15. As Moses lifted up the serpent — As if he had said, And even this single witness, bearing testimony of heavenly things, will soon be taken from you; yea, and in a most ignominious manner. Or, as Dr. Doddridge connects the words with what precedes, “And now I mention the Son of man, let me rectify that grand mistake of yours concerning his kingdom, which otherwise may be attended with fatal consequences. You expect to see him raised on a magnificent throne; and not only breaking off the yoke from the Jewish nation, but leading them on to conquer and destroy the Gentiles; but I must assure you that, as Moses lifted up, [Greek, uywse, raised on high, namely, on a pole,] the serpent in the wilderness — To heal those that were dying by the venom of the fiery serpents there; even so must the Son of man be lifted up — On a cross, (see the margin,) and then publicly exhibited in the preaching of the gospel, that sinners may by him receive a far more noble and important cure; even that whosoever believeth in him should not perish — As all in their natural state otherwise would; but may obtain so perfect a recovery as certainly to have eternal life” — For all those who look to him, and rely on him by faith, recover spiritual life and health. The reader will observe, 1st, That the grand point of similitude here is, in the manner of performing the cure, that is, by believing regards to what was lifted up, or raised on high, for that purpose, by a divine appointment. 2d, That the passage strongly implies, that as the wounded Israelites would have died if they had not looked to the brazen serpent for a cure, so will men, wounded by sin, original and actual, assuredly perish, and that eternally, if they do not look to, and believe on Christ, delivered unto death for their offences, and raised from the dead for their justification; which great truth is still more strongly expressed, verse 18. 3d, That our Lord, by telling Nicodemus, that the death of the Messiah was prefigured by types in the law, showed him, that it was agreeable both to the doctrine of Moses, and to the counsels of heaven, that the Messiah should be in a suffering state; and consequently he intimated that the meanness of his present appearance on earth was no reason why any should doubt of his having been, and still being in heaven.

Ver. 14. As Moses lifted up the serpent in the wilderness. Numbers 21:1. This is a fertile field for the indulgence of allegory: the similes are just and striking.

(1) The Israelites sinned with their tongues; and the hissings of the serpents, as well as the venom from their fangs were let loose against them.

(2) When they cried they found an advocate.

(3) The remedy, a sinless serpent, was infallible.

(4) It was set up in a conspicuous place.

(5) The condition of the cure was adapted to their condition; look, and be healed.

(6) The cure was instantaneous.

(7) The healing virtue did not diminish by the multitude of cures, having the inexhaustible mercy of God for its source.

(8) They who lost the opportunity perished without remedy.

(9) This was the last miracle of Moses. Thus the Saviour on the cross said, It is finished.

(10) Therefore we have proof that Jesus is the true Messiah, the only healer of sinners.

14. Moses lifted up the serpent—By the light of subsequent revelation we know that this lifting up, shadowed by the serpent, was the lifting up upon the cross. Nicodemus doubtless understood that Jesus was to be held up and manifested to the world; but he did not understand, so prematurely as sceptics think, that Jesus was to die substitutionally for the sinner. As the sinner is bitten by the infernal serpent, so the people of Israel in the wilderness were bitten by the fiery serpent. As Moses raised up the brazen serpent upon the pole, so Jesus is raised upon the cross. As the brazen serpent was in the likeness of the fiery serpent, which is Satan’s likeness, so Jesus is in the likeness of sinful flesh. As the bitten Jew was required to look at the brazen serpent, so the sinner is required to look by faith to Jesus. But the symbol for Nicodemus did not reveal the death of the Son of man; nor, especially, that the death of the Son of man must take the place of the death of the sinner. So that these words, too, are one of those passages embracing a depth of meaning undiscovered till a later period. See note on Matthew 7:29. The cross and the lifting up were both a matter of manifestation and of sacrifice; the latter was unknown to Nicodemus— both are known to us.

V. 15. That whosoever-He must be lifted up, that hereby he may purchase salvation for all believers: all those who look to him by faith recover spiritual health, even as all that looked at that serpent recovered bodily health.

Verse 15. That whosoever believeth] Bp. Pearce supposes that this verse is only the conclusion of the 16th, and that it has been inserted in this place by mistake. The words contain the reason of the subject in the following verse, and seem to break in upon our Lord’s argument before he had fully stated it. The words, mh apolhtai alla, may not perish but, are omitted by some very ancient MSS. and versions.

Verses 14, 15. As Moses lifted up the serpent — As if he had said, And even this single witness, bearing testimony of heavenly things, will soon be taken from you; yea, and in a most ignominious manner. Or, as Dr. Doddridge connects the words with what precedes, “And now I mention the Son of man, let me rectify that grand mistake of yours concerning his kingdom, which otherwise may be attended with fatal consequences. You expect to see him raised on a magnificent throne; and not only breaking off the yoke from the Jewish nation, but leading them on to conquer and destroy the Gentiles; but I must assure you that, as Moses lifted up, [Greek, uywse, raised on high, namely, on a pole,] the serpent in the wilderness — To heal those that were dying by the venom of the fiery serpents there; even so must the Son of man be lifted up — On a cross, (see the margin,) and then publicly exhibited in the preaching of the gospel, that sinners may by him receive a far more noble and important cure; even that whosoever believeth in him should not perish — As all in their natural state otherwise would; but may obtain so perfect a recovery as certainly to have eternal life” — For all those who look to him, and rely on him by faith, recover spiritual life and health. The reader will observe, 1st, That the grand point of similitude here is, in the manner of performing the cure, that is, by believing regards to what was lifted up, or raised on high, for that purpose, by a divine appointment. 2d, That the passage strongly implies, that as the wounded Israelites would have died if they had not looked to the brazen serpent for a cure, so will men, wounded by sin, original and actual, assuredly perish, and that eternally, if they do not look to, and believe on Christ, delivered unto death for their offences, and raised from the dead for their justification; which great truth is still more strongly expressed, verse 18. 3d, That our Lord, by telling Nicodemus, that the death of the Messiah was prefigured by types in the law, showed him, that it was agreeable both to the doctrine of Moses, and to the counsels of heaven, that the Messiah should be in a suffering state; and consequently he intimated that the meanness of his present appearance on earth was no reason why any should doubt of his having been, and still being in heaven.

15. Whosoever believeth—The offers of the means of salvation are universal; extended to the entire world. The salvation itself is limited only by the unbelief of man. The atonement is unlimited by God’s design; the salvation, by application of the atonement, is limited by man’s rejection. This whosoever takes in every individual person; just as the term world takes in the sum total. Perish… have eternal life—Perishing and eternal life are placed in opposition, and so aid to explain each other.

V. 16. Yea, and this was the very design of God's love in sending him into the world.

Whosoever believeth on him-With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end. God so loved the world-That is, all men under heaven; even those that despise his love, and will for that cause finally perish. Otherwise not to believe would be no sin to them. For what should they believe? Ought they to believe that Christ was given for them? Then he was given for them. He gave his only Son-Truly and seriously. And the Son of God gave himself, Galatians 1:4, truly and seriously.

Verse 16. For God so loved the world] Such a love as that which induced God to give his only begotten son to die for the world could not be described: Jesus Christ does not attempt it. He has put an eternity of meaning in the particle outw, so, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, 1 John 3:1: Behold, WHAT MANNER of love, potaphn agaphn, the Father hath bestowed upon us.

From the subject before him, let the reader attend to the following particulars.

First, The world was in a ruinous, condemned state, about to perish everlastingly; and was utterly without power to rescue itself from destruction.

Secondly, That God, through the impulse of his eternal love, provided for its rescue and salvation, by giving his Son to die for it. Thirdly, That the sacrifice of Jesus was the only mean by which the redemption of man could be effected, and that it is absolutely sufficient to accomplish this gracious design: for it would have been inconsistent with the wisdom of God, to have appointed a sacrifice greater in itself, or less in its merit, than what the urgent necessities of the case required. Fourthly, That sin must be an indescribable evil, when it required no less a sacrifice, to make atonement for it, than God manifested in the flesh. Fifthly, That no man is saved through this sacrifice, but he that believes, i.e. who credits what God has spoken concerning Christ, his sacrifice, the end for which it was offered, and the way in which it is to be applied in order to become effectual.

Sixthly, That those who believe receive a double benefit: 1. They are exempted from eternal perdition-that they may not perish. 2. They are brought to eternal glory-that they may have everlasting life. These two benefits point out tacitly the state of man: he is guilty, and therefore exposed to punishment: he is impure, and therefore unfit for glory. They point out also the two grand operations of grace, by which the salvation of man is effected. 1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to perdition.

2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory.

Verses 16-19. For God so loved the world, &c. — Here our Lord proceeds to inform Nicodemus, that men owed the blessings above mentioned to the free and immense love of God the Father, who desired their salvation with such ardency, that he sent his only-begotten Son to bestow it upon them; and that it is designed for all that will accept of it in the way God hath appointed. God, says he, so loved the world, that is, all men under heaven; even those that despise his love, and will for that cause finally perish, that he gave his only-begotten Son, truly and seriously: and the Son of God gave himself, (Galatians 2:20,) truly and seriously; that whosoever believeth in him — With that faith which worketh by love, and holdeth fast the beginning of his confidence steadfast to the end; should not perish — Under the sentence of divine justice, as he otherwise must have done; but have everlasting life — The life of grace, and the life of glory, through the mere mercy of God, and the infinite merits of his Son. For God sent not his Son to condemn the world — To execute that vengeance upon them which their guilt might have taught them to fear; nor did he send him to destroy the Gentile nations, which prejudiced Jews have supposed would be one principal end of the Messiah’s coming. God, says Grotius, is often described as an avenger in the Old Testament: therefore the guilty might reasonably expect, that when his Son came into the world, it would be to execute vengeance in his Father’s name. But that the world through him might be saved — Even all, without exception, who will hearken to the overtures of the gospel. He that believeth on him — With his heart unto righteousness; is not condemned — Is acquitted, is justified before God, how many and great soever his past sins may have been, and however unpardonable according to the tenor of the Mosaic law: but he that believeth not — Whatever his external profession and privileges may be; is condemned already — Remains under the sentence of his former guilt; yea, and subjects himself, by his refusal of the only remedy, to still greater and more aggravated condemnation and wo; because, notwithstanding the incontrovertible evidence given of Jesus’s divine mission, and of his being the true Messiah, he hath not believed in the name, the glorious name of the only-begotten Son of God — Though expressly revealed to him, that he might believe in him. “Though the name of a person be often put for the person himself, yet it may be further intimated here, in that expression, that the person spoken of is greatly magnificent; and therefore it is generally used to express either God the Father, or our Lord Jesus Christ.” — Doddridge. And this is the condemnation — The cause of it, the crime that fills up the measure of men’s iniquities, and is the principal reason of their speedy and final ruin; that light is come into the world — Divine and glorious light, the day-spring from on high, the light of the glorious gospel, through the incarnation of the Eternal Word, and the preaching of his forerunner preparing the way before him; and men loved darkness rather than light — Ignorance of the divine truth rather than the knowledge of it, folly rather than wisdom, sin rather than righteousness; because their deeds were evil — And they had not so much fear of God before their eyes, or so much concern for their own everlasting salvation, as to resolve on a thorough reformation of their conduct.

16. Whosoever believeth—From this we learn: 1. That God loved the world before the atonement, and the atonement was the result of his previous love. 2. That in spite of that love the atonement was necessary, to save man from perishing. The atonement was God’s method, adopted by his love, of allowing man to exist and yet not be damned. 3. That the world for which Christ died was not part of the world, nor the elect world, but the whole world. 4. That faith, the faith which accepts Christ, is necessary to bring the atonement in application upon the soul so as to produce salvation. 5. That universal salvation would result but for the individual’s unbelief. 6. The doctrine of justification by faith is as clearly taught, though in different words, in the Gospels and in Christ’s teachings, as in any of the Epistles of Paul.

V. 17. God sent not his Son into the world to condemn the world-Although many accuse him of it.

Verse 17. For God sent not, &c.] It was the opinion of the Jews that the Gentiles, whom they often term the world, hml[ olmah, and העולם twmwa omoth haolam, nations of the world, were to be destroyed in the days of the Messiah. Christ corrects this false opinion; and teaches here a contrary doctrine. God, by giving his Son, and publishing his design in giving him, shows that he purposes the salvation, not the destruction, of the world-the Gentile people: nevertheless, those who will not receive the salvation he had provided for them, whether Jews or Gentiles, must necessarily perish; for this plain reason, There is but one remedy, and they refuse to apply it.

Verses 16-19. For God so loved the world, &c. — Here our Lord proceeds to inform Nicodemus, that men owed the blessings above mentioned to the free and immense love of God the Father, who desired their salvation with such ardency, that he sent his only-begotten Son to bestow it upon them; and that it is designed for all that will accept of it in the way God hath appointed. God, says he, so loved the world, that is, all men under heaven; even those that despise his love, and will for that cause finally perish, that he gave his only-begotten Son, truly and seriously: and the Son of God gave himself, (Galatians 2:20,) truly and seriously; that whosoever believeth in him — With that faith which worketh by love, and holdeth fast the beginning of his confidence steadfast to the end; should not perish — Under the sentence of divine justice, as he otherwise must have done; but have everlasting life — The life of grace, and the life of glory, through the mere mercy of God, and the infinite merits of his Son. For God sent not his Son to condemn the world — To execute that vengeance upon them which their guilt might have taught them to fear; nor did he send him to destroy the Gentile nations, which prejudiced Jews have supposed would be one principal end of the Messiah’s coming. God, says Grotius, is often described as an avenger in the Old Testament: therefore the guilty might reasonably expect, that when his Son came into the world, it would be to execute vengeance in his Father’s name. But that the world through him might be saved — Even all, without exception, who will hearken to the overtures of the gospel. He that believeth on him — With his heart unto righteousness; is not condemned — Is acquitted, is justified before God, how many and great soever his past sins may have been, and however unpardonable according to the tenor of the Mosaic law: but he that believeth not — Whatever his external profession and privileges may be; is condemned already — Remains under the sentence of his former guilt; yea, and subjects himself, by his refusal of the only remedy, to still greater and more aggravated condemnation and wo; because, notwithstanding the incontrovertible evidence given of Jesus’s divine mission, and of his being the true Messiah, he hath not believed in the name, the glorious name of the only-begotten Son of God — Though expressly revealed to him, that he might believe in him. “Though the name of a person be often put for the person himself, yet it may be further intimated here, in that expression, that the person spoken of is greatly magnificent; and therefore it is generally used to express either God the Father, or our Lord Jesus Christ.” — Doddridge. And this is the condemnation — The cause of it, the crime that fills up the measure of men’s iniquities, and is the principal reason of their speedy and final ruin; that light is come into the world — Divine and glorious light, the day-spring from on high, the light of the glorious gospel, through the incarnation of the Eternal Word, and the preaching of his forerunner preparing the way before him; and men loved darkness rather than light — Ignorance of the divine truth rather than the knowledge of it, folly rather than wisdom, sin rather than righteousness; because their deeds were evil — And they had not so much fear of God before their eyes, or so much concern for their own everlasting salvation, as to resolve on a thorough reformation of their conduct.

17. Not… condemn the world—The divine ideal, purpose, or object, is that the whole world should be saved. All that is necessary for this ideal to be realized is provided, on the basis that man remain a free agent, and that that free agency remain inviolate. If that free agent reject the offer of salvation by which he might be saved, he will be lost. Yet the purpose of the atonement was not to condemn but to save.

The doctrine of responsibility for unbelief, 18-21.

Jesus here explains to Nicodemus how men are guilty for rejecting him. 1. His coming into the world is a great, world-wide, glorious fact, too important to be ignored unless wilfully. 2. His coming, like the entrance of light into the world, evidences itself by its own nature. 3. Love of evil prevents men’s accepting the good; they prefer the dark and hate the light because they prefer the evil. 4. The experience of the light is from voluntarily preferring good to evil. Hence men reject Christ and religion because they are evil; and they are evil because they reject Christ and religion. Irreligion and wickedness are one. See our notes on Mark 16:16.

V. 18. He that believeth on him is not condemned-Is acquitted, is justified before God.

The name of the only-begotten Son of God-The name of a person is often put for the person himself. But perhaps it is farther intimated in that expression, that the person spoken of is great and magnificent. And therefore it is generally used to express either God the Father or the Son.

Verse 18. He that believeth] As stated before on John 3:16. Is not condemned] For past sin, that being forgiven on his believing in Christ.

But he that believeth not] When the Gospel is preached to him, and the way of salvation made plain.

Is condemned already] Continues under the condemnation which Divine justice has passed upon all sinners; and has this superadded, He hath not believed on the name of the only begotten Son of God, and therefore is guilty of the grossest insult to the Divine majesty, in neglecting, slighting, and despising the salvation which the infinite mercy of God had provided for him.

Verses 16-19. For God so loved the world, &c. — Here our Lord proceeds to inform Nicodemus, that men owed the blessings above mentioned to the free and immense love of God the Father, who desired their salvation with such ardency, that he sent his only-begotten Son to bestow it upon them; and that it is designed for all that will accept of it in the way God hath appointed. God, says he, so loved the world, that is, all men under heaven; even those that despise his love, and will for that cause finally perish, that he gave his only-begotten Son, truly and seriously: and the Son of God gave himself, (Galatians 2:20,) truly and seriously; that whosoever believeth in him — With that faith which worketh by love, and holdeth fast the beginning of his confidence steadfast to the end; should not perish — Under the sentence of divine justice, as he otherwise must have done; but have everlasting life — The life of grace, and the life of glory, through the mere mercy of God, and the infinite merits of his Son. For God sent not his Son to condemn the world — To execute that vengeance upon them which their guilt might have taught them to fear; nor did he send him to destroy the Gentile nations, which prejudiced Jews have supposed would be one principal end of the Messiah’s coming. God, says Grotius, is often described as an avenger in the Old Testament: therefore the guilty might reasonably expect, that when his Son came into the world, it would be to execute vengeance in his Father’s name. But that the world through him might be saved — Even all, without exception, who will hearken to the overtures of the gospel. He that believeth on him — With his heart unto righteousness; is not condemned — Is acquitted, is justified before God, how many and great soever his past sins may have been, and however unpardonable according to the tenor of the Mosaic law: but he that believeth not — Whatever his external profession and privileges may be; is condemned already — Remains under the sentence of his former guilt; yea, and subjects himself, by his refusal of the only remedy, to still greater and more aggravated condemnation and wo; because, notwithstanding the incontrovertible evidence given of Jesus’s divine mission, and of his being the true Messiah, he hath not believed in the name, the glorious name of the only-begotten Son of God — Though expressly revealed to him, that he might believe in him. “Though the name of a person be often put for the person himself, yet it may be further intimated here, in that expression, that the person spoken of is greatly magnificent; and therefore it is generally used to express either God the Father, or our Lord Jesus Christ.” — Doddridge. And this is the condemnation — The cause of it, the crime that fills up the measure of men’s iniquities, and is the principal reason of their speedy and final ruin; that light is come into the world — Divine and glorious light, the day-spring from on high, the light of the glorious gospel, through the incarnation of the Eternal Word, and the preaching of his forerunner preparing the way before him; and men loved darkness rather than light — Ignorance of the divine truth rather than the knowledge of it, folly rather than wisdom, sin rather than righteousness; because their deeds were evil — And they had not so much fear of God before their eyes, or so much concern for their own everlasting salvation, as to resolve on a thorough reformation of their conduct.

18. Believeth on him—This belief must not be a half belief, intellectually, from miracles, such as Nicodemus had. In addition there must be, with faith in his atonement, that efficient act of faith by which the man is born again, before he can see the kingdom of God. Not believed… Son of God— Christ’s coming was the act of God; it was an act of the most stupendous character. It obligates man to God to a most intense attention. If, however, whole bodies of men, whole communities or whole nations, combine to neglect, to ignore, and then to deny it, keeping each other in countenance by the universality of that denial, they stand condemned. If God sent his Son into the world duly authenticated, man’s duty is to respect and accept that coming.

V. 19. This is the condemnation-That is, the cause of it. So God is clear.

Verse 19. This is the condemnation] That is, this is the reason why any shall be found finally to perish, not that they came into the world with a perverted and corrupt nature, which is true; nor that they lived many years in the practice of sin, which is also true; but because they refused to receive the salvation which God sent to them.

Light is come] That is, Jesus, the Sun of righteousness, the fountain of light and life; diffusing his benign influences every where, and favouring men with a clear and full revelation of the Divine will.

Men loved darkness] Have preferred sin to holiness, Belial to Christ, and hell to heaven. Ëvj chashac, darkness, is frequently used by the Jewish writers for the angel of death, and for the devil. See many examples in Schoettgen.

Because their deeds were evil.] An allusion to robbers and cut-throats, who practise their abominations in the night season, for fear of being detected. The sun is a common blessing to the human race-it shines to all, envies none, and calls all to necessary labour. If any one choose rather to sleep by day, that he may rob and murder in the night season, he does this to his own peril, and has no excuse:-his punishment is the necessary consequence of his own unconstrained actions. So will the punishment of ungodly men be. There was light-they refused to walk in it. They chose to walk in the darkness, that they might do the works of darkness-they broke the Divine law, refused the mercy offered to them, are arrested by Divine justice, convicted, condemned, and punished. Whence, then, does their damnation proceed? From THEMSELVES.

Verses 16-19. For God so loved the world, &c. — Here our Lord proceeds to inform Nicodemus, that men owed the blessings above mentioned to the free and immense love of God the Father, who desired their salvation with such ardency, that he sent his only-begotten Son to bestow it upon them; and that it is designed for all that will accept of it in the way God hath appointed. God, says he, so loved the world, that is, all men under heaven; even those that despise his love, and will for that cause finally perish, that he gave his only-begotten Son, truly and seriously: and the Son of God gave himself, (Galatians 2:20,) truly and seriously; that whosoever believeth in him — With that faith which worketh by love, and holdeth fast the beginning of his confidence steadfast to the end; should not perish — Under the sentence of divine justice, as he otherwise must have done; but have everlasting life — The life of grace, and the life of glory, through the mere mercy of God, and the infinite merits of his Son. For God sent not his Son to condemn the world — To execute that vengeance upon them which their guilt might have taught them to fear; nor did he send him to destroy the Gentile nations, which prejudiced Jews have supposed would be one principal end of the Messiah’s coming. God, says Grotius, is often described as an avenger in the Old Testament: therefore the guilty might reasonably expect, that when his Son came into the world, it would be to execute vengeance in his Father’s name. But that the world through him might be saved — Even all, without exception, who will hearken to the overtures of the gospel. He that believeth on him — With his heart unto righteousness; is not condemned — Is acquitted, is justified before God, how many and great soever his past sins may have been, and however unpardonable according to the tenor of the Mosaic law: but he that believeth not — Whatever his external profession and privileges may be; is condemned already — Remains under the sentence of his former guilt; yea, and subjects himself, by his refusal of the only remedy, to still greater and more aggravated condemnation and wo; because, notwithstanding the incontrovertible evidence given of Jesus’s divine mission, and of his being the true Messiah, he hath not believed in the name, the glorious name of the only-begotten Son of God — Though expressly revealed to him, that he might believe in him. “Though the name of a person be often put for the person himself, yet it may be further intimated here, in that expression, that the person spoken of is greatly magnificent; and therefore it is generally used to express either God the Father, or our Lord Jesus Christ.” — Doddridge. And this is the condemnation — The cause of it, the crime that fills up the measure of men’s iniquities, and is the principal reason of their speedy and final ruin; that light is come into the world — Divine and glorious light, the day-spring from on high, the light of the glorious gospel, through the incarnation of the Eternal Word, and the preaching of his forerunner preparing the way before him; and men loved darkness rather than light — Ignorance of the divine truth rather than the knowledge of it, folly rather than wisdom, sin rather than righteousness; because their deeds were evil — And they had not so much fear of God before their eyes, or so much concern for their own everlasting salvation, as to resolve on a thorough reformation of their conduct.

19. The condemnation—Men would not be condemned had not Christ come. But for the provision of a Saviour for the race, the race would have died in Adam. But for the promise of the holy seed, given in Eden, the seed of Adam would never have been propagated. All condemnation, therefore, is summed up in the fact that the means of salvation, sanctification, glorification, are rejected. But though but for the light there would be no condemnation, the light is not, therefore, to blame for that condemnation; but the entire blame rests upon men for their rejection of the light. Men are most truly and justly “damned by grace” when they reject grace. Light is come into the world—Christ and his religion are what the sun is to the world. It is its own evidence, and sheds evidence that none have a right to reject. Yet the evidences of Christ and his religion do not compel conviction, permanent and undeniable; for as belief of the truth is one of the tests of our probation, so disbelief must be allowed to be possible. That degree of evidence is afforded which convinces the honest mind, and leaves rejection under condemnation. And this rejection is a rejection of that salvation, and of pardon for all other sins as well as for the sin of unbelief. The man’s entire amount of sin remains unpardoned to condemn him. Because their deeds were evil—Wicked deeds, and the love of sin, are the great cause of men’s hatred of religious truth. An evil life loves the darkness and error by which it can excuse itself. A wicked heart spontaneously and obstinately hates Christ and truth. Sometimes that wickedness of heart is of an animal and fleshly character, arising from a low brutishness in man. Sometimes it is of a higher nature; from intellectual pride; the sin not of the flesh but of the spirit. This is not from the brute, but from the devil in man; for the devil is the very model of unsanctified, proud, cold-hearted intellect.

Verse 20. For every one that doeth evil hateth the light] He who doth vile or abominable things: alluding to the subject mentioned in the preceding verse.

The word faulov, evil or vile, is supposed by some to come from the Hebrew clp phalas, to roll, and so cover oneself in dust or ashes, which was practised in token of humiliation and grief, not only by the more eastern nations, see Job 42:6, but also by the Greeks and Trojans, as appears from Homer, Iliad xviii. l. 26; xxii. l. 414; xxiv. l. 640; compare Virgil, Æn. x. l. 844; and Ovid, Metam. lib. viii. l. 528. From the above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vilis, and the English vile, are derived. See Parkhurst under faulov. Lest his deeds should be reproved.] Or discovered. To manifest or discover, is one sense of the original word, elegcw, in the best Greek writers; and it is evidently its meaning in this place.

Verses 20, 21. For every one that doeth evil — That is conscious to himself that he lives in known sin, and is inclined to continue to do so; hateth the light — Which would detect and expose his evil practices, and thereby cause anguish and shame to his guilty mind; neither cometh to the light — But keeps aloof from it, being unwilling, not desirous, to know his true character, and the dangerous and miserable condition which he is in. Thus Christ, and his genuine gospel, is hated, because sin is loved. And sinners hate the light, because it discovers the evil and sinfulness of their ways unto them, and condemns them for them. But he that doeth the truth — That complies with the will of God, as far as he knows it; that sincerely and conscientiously endeavours to conform his conduct to the eternal law of righteousness; cometh to the light — With confidence and joy, brings his opinions and practices, his desires and designs, his affections, intentions, and resolutions, his tempers, words, and actions, to the test of God’s word; that his deeds may be made manifest — As in open day; that they are wrought in God — Are performed as in his sight, according to the direction of his word, with a single eye to his glory, and in consequence of that union of soul with him, which is the highest dignity and happiness of a rational creature. “Be it therefore known to you all,” as if our Lord had said, “that this gospel which I preach is the great touchstone of men’s true characters; and as nothing but a corruption of the heart can oppose it, so I faithfully warn you, that if you reject it, it is at the peril of your souls.” Observe, reader, we have in this passage the character of a good man: 1st, He is one that doeth thn alhqeian, not truth merely, but the truth, namely, that walks according to the truth, as it is in Jesus, and that uprightly and conscientiously. 2d, He is one that cometh to the light, that is ready and desirous to receive the truth, as far as it appears to him to be so, and discoveries of God’s mind concerning him, whatever uneasiness may be created to him thereby. He frequently tries himself, and desires that God would try him; being solicitous to know his will, and resolving to comply with it, however contrary to his own will and apparent interests. We have here, also, the character of a good work: it is wrought in God, in union with him by living faith, through the aid of his grace. Our works are then good, and will bear the test of God’s word, 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: and if by the light of the gospel it be manifested to us that our works are thus wrought, then we have cause of rejoicing, Galatians 6:4; 2 Corinthians 1:12. Such was the purport of our Lord’s discourse with Nicodemus; and it appears by some following circumstances of the story, that it made a deep and lasting impression on his mind; and that he afterward became a true disciple of Christ. See John 7:50; 19:39.

20. Lest his deeds should be reproved—The light and truth of the Gospel make sin odious; and those who love sin, whether of the flesh or of the spirit, dislike their approach.

V. 21. He that practiseth the truth (that is, true religion) cometh to the light-So even Nicodemus, afterward did.

Are wrought in God-That is, in the light, power, and love of God.

Verse 21. Wrought in God.] In his presence, and through his assistance. This is the end of our Lord’s discourse to Nicodemus; and though we are not informed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, John 7:50, and, with Joseph of Arimathea, gave him an honourable funeral, John 19:39, when all his bosom friends had deserted him. See Dodd.

Verses 20, 21. For every one that doeth evil — That is conscious to himself that he lives in known sin, and is inclined to continue to do so; hateth the light — Which would detect and expose his evil practices, and thereby cause anguish and shame to his guilty mind; neither cometh to the light — But keeps aloof from it, being unwilling, not desirous, to know his true character, and the dangerous and miserable condition which he is in. Thus Christ, and his genuine gospel, is hated, because sin is loved. And sinners hate the light, because it discovers the evil and sinfulness of their ways unto them, and condemns them for them. But he that doeth the truth — That complies with the will of God, as far as he knows it; that sincerely and conscientiously endeavours to conform his conduct to the eternal law of righteousness; cometh to the light — With confidence and joy, brings his opinions and practices, his desires and designs, his affections, intentions, and resolutions, his tempers, words, and actions, to the test of God’s word; that his deeds may be made manifest — As in open day; that they are wrought in God — Are performed as in his sight, according to the direction of his word, with a single eye to his glory, and in consequence of that union of soul with him, which is the highest dignity and happiness of a rational creature. “Be it therefore known to you all,” as if our Lord had said, “that this gospel which I preach is the great touchstone of men’s true characters; and as nothing but a corruption of the heart can oppose it, so I faithfully warn you, that if you reject it, it is at the peril of your souls.” Observe, reader, we have in this passage the character of a good man: 1st, He is one that doeth thn alhqeian, not truth merely, but the truth, namely, that walks according to the truth, as it is in Jesus, and that uprightly and conscientiously. 2d, He is one that cometh to the light, that is ready and desirous to receive the truth, as far as it appears to him to be so, and discoveries of God’s mind concerning him, whatever uneasiness may be created to him thereby. He frequently tries himself, and desires that God would try him; being solicitous to know his will, and resolving to comply with it, however contrary to his own will and apparent interests. We have here, also, the character of a good work: it is wrought in God, in union with him by living faith, through the aid of his grace. Our works are then good, and will bear the test of God’s word, 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: and if by the light of the gospel it be manifested to us that our works are thus wrought, then we have cause of rejoicing, Galatians 6:4; 2 Corinthians 1:12. Such was the purport of our Lord’s discourse with Nicodemus; and it appears by some following circumstances of the story, that it made a deep and lasting impression on his mind; and that he afterward became a true disciple of Christ. See John 7:50; 19:39.

21. Doeth truth—A most expressive phrase. Right is truth, and wrong is falsehood. Infidels and sinners act a lie. Cometh to the light—The man who desires to act truth, loves that truth should shine upon his actions. He desires that they may be brought to the test of Christ’s religion and God’s truth. He loves to feel that his heart and life are in unison with the heart of the Redeemer and the life of God. In all this is there not some delicate allusion to the timidity of Nicodemus in coming to Jesus in the darkness of night? Surely the great ruler, if conscious of right, should have come by the light of day. And does not our Saviour here close the interview with an admonition that a good conscience is the basis of true courage? Twice does Nicodemus reappear in Gospel history. John 7:50; 19:39. In the first instance he manifests the same blending of conscientious feeling with caution; in the second he manifests, by the richness of his embalment, his value for Jesus. Perhaps he then understood what meant this lifting up of the Son of man. The first Passover of our Lord’s ministry is now closed, and he leaves the national capital.

§ 22. JESUS, LEAVING JERUSALEM, BAPTIZES IN RURAL JUDEA.

JOHN’S LAST GREAT TESTIMONY TO JESUS. 22-36.

From his first Passover our Lord retires to the rural sections of northeastern Judea, near the western shore of the Jordan. He is apparently upon a slow journey through Samaria into Galilee, but tarries for a while, and through his disciples baptizes the coming multitudes.

V. 22. Jesus went-From the capital city, Jerusalem, into the land of Judea-That is, into the country.

There he baptized-Not himself; but his disciples by his order, John 4:2.

Verse 22. Came-into the land of Judea] Jerusalem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distinction between Jerusalem and Judea is made, Acts 1:8; 10:39; and in 1 Macc. 3:34; and in 2 Macc. 1:1, 10. See Bp. Pearce.

And baptized.] It is not clear that Christ did baptize any with water, but his disciples did-John 4:2; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize; but, when he got disciples, he left this work to them: and thus these two places are to be understood:-1. this place, of Christ’s baptizing before he called the twelve disciples; and 2. John 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.

Verses 22-24. After these things — That is, some time after our Lord’s conference with Nicodemus; came Jesus and his disciples — From Jerusalem, where they had kept the passover together; into the land of Judea — That is, into a part of it which was at some distance from the capital city; and there he tarried with them — How long is not said; and baptized — Not himself, but his disciples, by his order, John 4:2. And John also was baptizing, at that time, at Ænon, near Salim — A town on the west side of Jordan; because there was much water there — Which made it very convenient for his purpose. And they came — Namely, people came from various parts; and were baptized by him. For John was not yet cast into prison — As he was a few months after, by the injustice of Herod, in whose dominions that place was.

22. Land of Judea—The country, in distinction from Jerusalem.

V. 23. John also was baptizing-He did not repel them that offered, but he more willingly referred them to Jesus.

Verse 23. In Ænon] This place was eight miles southward from Scythopolis, between Salim and Jordan.

There was much water] And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dipping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at Ænon. The consideration that they dipped themselves, tends to remove the difficulty expressed in Clarke’s note on “Matthew 3:6”. See the observations at the end of Mark. {See Ancillary Data}

Verses 22-24. After these things — That is, some time after our Lord’s conference with Nicodemus; came Jesus and his disciples — From Jerusalem, where they had kept the passover together; into the land of Judea — That is, into a part of it which was at some distance from the capital city; and there he tarried with them — How long is not said; and baptized — Not himself, but his disciples, by his order, John 4:2. And John also was baptizing, at that time, at Ænon, near Salim — A town on the west side of Jordan; because there was much water there — Which made it very convenient for his purpose. And they came — Namely, people came from various parts; and were baptized by him. For John was not yet cast into prison — As he was a few months after, by the injustice of Herod, in whose dominions that place was.

Ver. 23. John was baptizing in Enon, a place of springs, on the western shore of the JorDaniel As there was much water there, it is probable that John’s disciples assisted in baptizing the people.

23. John also was baptizing—The two great masters, the stern and sorrowful John, and the serene and winning Jesus, are neighbouring baptizers, but silent apparently (as in nearly all their previous lives) towards each other. This, as their language of each other shows, arises from no uncongenial feeling between them.

But why did Jesus commence baptizing, and so soon cease? Why did John continue baptizing after Jesus commenced? The answers to both questions are the same. Both these baptisms were initiatory; being an intended ceremonial purifying of Israel for her Messiah, a consecration of her body and spirit to him. Of the same import was the cleansing of the temple. But the hierarchy of Israel, the representatives of the nation and Church, rejected both, and the solemn rite ceased until renewed, and extended to embrace the world, at the ascension of Jesus. The baptism of Jesus and of John, having the same object, could be properly continued and terminate together. In Enon—That is, a place of fountains. In Palestine the same word Ain, is the ordinary term for a spring or a watering place. In that dry country, travelling companies find it very important to make their stoppages at some Ain. Hence John would find a place well watered absolutely necessary for the immense numbers of people, with their animals, who attended his baptism, Near to Salim—The best tradition decides this place to have been eight Roman miles south of Scythopolis or Bethshan. The only objection to admitting this to be the locality, is the fact that it is within the boundaries of Samaria. But we have elsewhere remarked that John is at this time at the zenith of his prophetic inspiration, a true successor of the Isaiah who could see in the Messiah a Light to lighten the Gentiles; a fit harbinger to the Jesus whose very next bright spot would be in that very Samaria. John 4:4. Much water—Greek, many waters, that is, many springs and rivulets. Whatever the mode of the baptism, or whether there was any baptism at all, these water conveniences would be very essential for the assembled multitudes.

Verses 22-24. After these things — That is, some time after our Lord’s conference with Nicodemus; came Jesus and his disciples — From Jerusalem, where they had kept the passover together; into the land of Judea — That is, into a part of it which was at some distance from the capital city; and there he tarried with them — How long is not said; and baptized — Not himself, but his disciples, by his order, John 4:2. And John also was baptizing, at that time, at Ænon, near Salim — A town on the west side of Jordan; because there was much water there — Which made it very convenient for his purpose. And they came — Namely, people came from various parts; and were baptized by him. For John was not yet cast into prison — As he was a few months after, by the injustice of Herod, in whose dominions that place was.

24. John… not… prison—This verse is a remarkable indication that our Evangelist writes for a body of readers who had a previous general acquaintance with the facts of Christian history. He assumes that they were aware that John was imprisoned, and knew about the time. Occasion and delivery of John’s closing testimony, 25-36. Compare notes on John 1:19-37.

V. 25. The Jews-Those men of Judea, who now went to be baptized by Jesus; and John's disciples, who were mostly of Galilee: about purifying-That is, baptism. They disputed, which they should be baptized by.

Verse 25. John’s disciples and the Jews] Instead of ioudaiwn, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read ioudaiou, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been baptized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious towards purifying.

Verses 25, 26. Then there arose a question — Or a dispute; between some of John’s disciples and the Jews — Or rather, a certain Jew: for, “though the common editions read Jews, the greater number of MSS., among which are some of the most valuable, some ancient expositors also, and critics read, a Jew, in the singular; with which agrees both the Syriac versions. To which may be added some of our best modern critics, as Grotius, Cocceius, Hammond, Mill, and Wetstein.” — Campbell. About purifying — That is, as appears from the sequel, about baptisms, and other legal ablutions. The Jews called all sorts of ablutions, prescribed by their teachers, purifications. The subject, therefore, of this debate, seems to have been, how Jesus, who had been himself baptized by John, came to rebaptize John’s disciples, (Acts 19:4, 5,) that is, assume greater authority than John, and virtually declare that his baptism was inefficacious for the purposes of purification. And they came unto John — The Baptist’s disciples, though they had often heard their master speak on the subject, not understanding the subserviency of his ministry to that of Jesus, were unable to give their antagonists a satisfactory answer, so they came and proposed their question to John himself; and said, He to whom thou barest witness — Gavest such an honourable testimony; behold, the same baptizeth — People that come to him from all parts, yea, even such as have before received thy baptism. They seem to have been apprehensive that this would cause John’s baptism to be neglected, and would tend to the injury of his character.

25. The Jews—Our Evangelist uses the term Jews in its later sense to signify Judaists, or Jewish opposers of Christianity. See note on John 1:19. The best manuscripts have the word here in the singular, a Jew. By comparing this verse with John 4:1, we infer that this Jew was one of the partisans of the Pharisees, who were hearing that Jesus was becoming more prominent than John. His dispute here is with John’s disciples in regard to the superiority of the two baptisms or purifyings. In view of Jesus’s great demonstration and miracles at the late Passover, and the larger and increasingly larger popularity of Jesus’s baptism, the Jew sees the superiority on Jesus’s side. John’s disciples, who share not the humility of their master, still imagine that, as prior to Jesus, as his Baptizer and Testifier, John is the superior. Purifying—This word, as designating the ritual effect of baptism, is here used to designate the rite itself.

Verse 26. And they came unto John] That he might decide the question.

Verses 25, 26. Then there arose a question — Or a dispute; between some of John’s disciples and the Jews — Or rather, a certain Jew: for, “though the common editions read Jews, the greater number of MSS., among which are some of the most valuable, some ancient expositors also, and critics read, a Jew, in the singular; with which agrees both the Syriac versions. To which may be added some of our best modern critics, as Grotius, Cocceius, Hammond, Mill, and Wetstein.” — Campbell. About purifying — That is, as appears from the sequel, about baptisms, and other legal ablutions. The Jews called all sorts of ablutions, prescribed by their teachers, purifications. The subject, therefore, of this debate, seems to have been, how Jesus, who had been himself baptized by John, came to rebaptize John’s disciples, (Acts 19:4, 5,) that is, assume greater authority than John, and virtually declare that his baptism was inefficacious for the purposes of purification. And they came unto John — The Baptist’s disciples, though they had often heard their master speak on the subject, not understanding the subserviency of his ministry to that of Jesus, were unable to give their antagonists a satisfactory answer, so they came and proposed their question to John himself; and said, He to whom thou barest witness — Gavest such an honourable testimony; behold, the same baptizeth — People that come to him from all parts, yea, even such as have before received thy baptism. They seem to have been apprehensive that this would cause John’s baptism to be neglected, and would tend to the injury of his character.

26. Was with thee—The supposed inferiority of Jesus is implied in their phraseology. John was principal and Jesus with him. John was authenticator, and Jesus indorsed by him. They slur over in their minds how profound John’s testimony was to the superiority of Jesus. Beyond Jordan—These words show that Enon and Salim, where this converse is held, are west of the Jordan. All men come to him—Their mortification appears in their exaggerated language, All men. Perhaps they borrowed this strength of language from the Jew with whom they had the question.

V. 27. A man can receive nothing-Neither he nor I. Neither could he do this, unless God had sent him: nor can I receive the title of Christ, or any honour comparable to that which he hath received from heaven. They seem to have spoken with jealousy and resentment; John answers with sweet composure of spirit.

Verse 27. A man can receive nothing, &c.] Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As I took it up at God’s command, so I am ready to lay it down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah, and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: John 3:28.

Verses 27-29. John answered — With a humility and integrity agreeable to the rest of his character, A man can receive nothing — Neither he, nor I, nor any man; unless it be given him from heaven — Whence every good gift cometh, James 1:18; a general truth, very applicable in this case. Different employments are according to the direction of Divine Providence; different endowments according to the distribution of divine grace. We have as necessary and constant a dependance upon the grace of God in all the actions of the spiritual life, as we have upon the providence of God in all those of the natural life. Dr. Macknight paraphrases the passage thus: “A man of God, or prophet, can assume no greater dignity and authority, than God has thought fit to confer on him. Ye yourselves bear me witness — For you cannot but remember, that I said — Very expressly; I am not the Christ — I never pretended to be the Messiah, as you very well know; but when you asked me, I told you I was only his harbinger sent before, to give you notice of his coming, and to prepare you for receiving him. He that hath the bride is the bridegroom, &c. — So far am I from envying his growing fame, or the number of his disciples, that I greatly rejoice in both; just as the bridegroom’s friend, who is appointed to stand and hear him converse with his bride, rejoices in the love she expresses to him; of which love the friend forms an idea likewise, by what he hears the bridegroom say to her in return. My highest joy, therefore, is, that men cheerfully submit to the Messiah, and pay him all due honour.” Thus John was so far from regretting the advancement of Christ and his interest: as his disciples did, that he rejoiced in it, expressing his joy by an elegant, well-known, and expressive similitude. As if he had said, “Do all men come to him? It is well: whither else should they go? Has he got the throne in men’s affections? Who else should have it? It is his right. To whom should the bride be brought but to the bridegroom? The Word was made flesh, that the disparity of nature might not be a bar to the union; provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses the church to himself: he has the bride, for he has her love and her promise.” All that John had done in preaching and baptizing, he had done as the friend of the bridegroom, to introduce him to the bride, recommend him to her affections, prepare her for him, and in other respects do him honour and service; and now that he was come, had gained her love, and betrothed her to himself; John had what he wished for, and rejoiced. Thus faithful ministers, as friends of the bridegroom, recommend him to the affections and choice of mankind; and the espousing of souls to Christ in faith and love, is the fulfilling of their joy.

27. John answered—It might seem humiliating thus to assure his disciples that they belong to a waning side. But touching as is the humility of John, verse 29 shows that he joys even in the subordinate character of his office. A man—John himself. Given him from heaven—Herein John warns them and himself that he must not aspire above his appointed office. Honoured with a divine commission, they must stay within its limitations.

Verses 27-29. John answered — With a humility and integrity agreeable to the rest of his character, A man can receive nothing — Neither he, nor I, nor any man; unless it be given him from heaven — Whence every good gift cometh, James 1:18; a general truth, very applicable in this case. Different employments are according to the direction of Divine Providence; different endowments according to the distribution of divine grace. We have as necessary and constant a dependance upon the grace of God in all the actions of the spiritual life, as we have upon the providence of God in all those of the natural life. Dr. Macknight paraphrases the passage thus: “A man of God, or prophet, can assume no greater dignity and authority, than God has thought fit to confer on him. Ye yourselves bear me witness — For you cannot but remember, that I said — Very expressly; I am not the Christ — I never pretended to be the Messiah, as you very well know; but when you asked me, I told you I was only his harbinger sent before, to give you notice of his coming, and to prepare you for receiving him. He that hath the bride is the bridegroom, &c. — So far am I from envying his growing fame, or the number of his disciples, that I greatly rejoice in both; just as the bridegroom’s friend, who is appointed to stand and hear him converse with his bride, rejoices in the love she expresses to him; of which love the friend forms an idea likewise, by what he hears the bridegroom say to her in return. My highest joy, therefore, is, that men cheerfully submit to the Messiah, and pay him all due honour.” Thus John was so far from regretting the advancement of Christ and his interest: as his disciples did, that he rejoiced in it, expressing his joy by an elegant, well-known, and expressive similitude. As if he had said, “Do all men come to him? It is well: whither else should they go? Has he got the throne in men’s affections? Who else should have it? It is his right. To whom should the bride be brought but to the bridegroom? The Word was made flesh, that the disparity of nature might not be a bar to the union; provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses the church to himself: he has the bride, for he has her love and her promise.” All that John had done in preaching and baptizing, he had done as the friend of the bridegroom, to introduce him to the bride, recommend him to her affections, prepare her for him, and in other respects do him honour and service; and now that he was come, had gained her love, and betrothed her to himself; John had what he wished for, and rejoiced. Thus faithful ministers, as friends of the bridegroom, recommend him to the affections and choice of mankind; and the espousing of souls to Christ in faith and love, is the fulfilling of their joy.

28. Yourselves bear me witness—So clearly did Peter and John (who were originally the Baptist’s disciples) understand that the Baptist was the mere herald of Jesus the Messiah, that they left John and went to Jesus. It seems strange, therefore, that any of John’s disciples should fail to understand John’s subordination. He therefore rebukes them by appealing to their own recollection of his testimony. I said, I am not the Christ—Not the Messiah. Sent before him—Not as a superior, but as a herald before a superior. This humility of the Baptist, as narrated by our Evangelist, is more fully, but not more energetically, expressed in the previous Gospels. In the first three Gospels John is a voice proclaiming a reality; a herald preceding a coming Jehovah; he is the sandal-bearer of a Master, unworthy to unloose his shoe-lachet; he is the outpourer of mere water, shadowing the Outpourer of the Spirit, who is therefore God, who is Author of final judgment and retribution. Now much is said in the fourth Gospel more diffuse and extended, but nothing more intense and decisive.

V. 29. He that hath the bride is the bridegroom-He whom the bride follows. But all men now come to Jesus. Hence it is plain he is the bridegroom.

The friend who heareth him-Talk with the bride; rejoiceth greatly-So far from envying or resenting it.

Verse 29. He that hath the bride] The congregation of believers. Is the bridegroom] The Lord Jesus-the Head of the Church. See Matthew 22:2, &c., where the parable of the marriage feast is explained.

The friend of the bridegroom] The person whom the Greeks called the paranymph-there were two at each wedding: one waited on the bride, the other on the bridegroom: their business was to serve them, to inspect the concerns of the bridechamber, and afterwards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to himself: this is the meaning of standeth by, i.e. ready to serve. See the observations at the end of the chapter. See Clarke “John 3:36”.

Verses 27-29. John answered — With a humility and integrity agreeable to the rest of his character, A man can receive nothing — Neither he, nor I, nor any man; unless it be given him from heaven — Whence every good gift cometh, James 1:18; a general truth, very applicable in this case. Different employments are according to the direction of Divine Providence; different endowments according to the distribution of divine grace. We have as necessary and constant a dependance upon the grace of God in all the actions of the spiritual life, as we have upon the providence of God in all those of the natural life. Dr. Macknight paraphrases the passage thus: “A man of God, or prophet, can assume no greater dignity and authority, than God has thought fit to confer on him. Ye yourselves bear me witness — For you cannot but remember, that I said — Very expressly; I am not the Christ — I never pretended to be the Messiah, as you very well know; but when you asked me, I told you I was only his harbinger sent before, to give you notice of his coming, and to prepare you for receiving him. He that hath the bride is the bridegroom, &c. — So far am I from envying his growing fame, or the number of his disciples, that I greatly rejoice in both; just as the bridegroom’s friend, who is appointed to stand and hear him converse with his bride, rejoices in the love she expresses to him; of which love the friend forms an idea likewise, by what he hears the bridegroom say to her in return. My highest joy, therefore, is, that men cheerfully submit to the Messiah, and pay him all due honour.” Thus John was so far from regretting the advancement of Christ and his interest: as his disciples did, that he rejoiced in it, expressing his joy by an elegant, well-known, and expressive similitude. As if he had said, “Do all men come to him? It is well: whither else should they go? Has he got the throne in men’s affections? Who else should have it? It is his right. To whom should the bride be brought but to the bridegroom? The Word was made flesh, that the disparity of nature might not be a bar to the union; provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses the church to himself: he has the bride, for he has her love and her promise.” All that John had done in preaching and baptizing, he had done as the friend of the bridegroom, to introduce him to the bride, recommend him to her affections, prepare her for him, and in other respects do him honour and service; and now that he was come, had gained her love, and betrothed her to himself; John had what he wished for, and rejoiced. Thus faithful ministers, as friends of the bridegroom, recommend him to the affections and choice of mankind; and the espousing of souls to Christ in faith and love, is the fulfilling of their joy.

29. Friend of the bridegroom—The paranymph, or groomsman, whose business it was, rightly and skillfully, to bring about the marriage consummation. Heareth… the bridegroom’s voice—Throughout the marriage negotiations, ceremony, and vow, the groomsman stands, like a faithful watchman, and hears the loving and happy tones of the bridegroom’s voice. However mortified his disciples may be, (see note on verse 27,) John rejoices to see Jesus married to his new Church. He watches the progress with humble, faithful interest, eager for the consummation.

V. 30. He must increase, but I must decrease-So they who are now, like John, burning and shining lights, must (if not suddenly eclipsed) like him gradually decrease, while others are increasing about them; as they in their turns grew up, amidst the decays of the former generation. Let us know how to set, as well as how to rise; and let it comfort our declining days to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness.

Verse 30. He must increase] His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men.

I must decrease.] My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry.

Verses 30, 31. He must increase — And appear continually more and more glorious, like the growing moon; but I must decrease — Must gradually wane and decline, till I disappear: for the end of my ministry is now, in a great measure, answered, and therefore I quickly expect to be dismissed from it. He that cometh from above is above all — As if he had said, It is fit he should increase, while I decrease; for he is a person of infinitely greater dignity than I am, possesses far more knowledge of the divine will, and the discoveries which he makes thereof as far transcend mine as heaven exceeds earth. Thus John speaks of Christ’s increase and his own decrease, not only as what was necessary and unavoidable, and that which could not be prevented, and therefore must be borne; but as highly just and agreeable to him: and he is entirely satisfied with it, nay, and rejoices in it. Thus they who are now like John, burning and shining lights, must, (if not suddenly eclipsed,) like him, gradually decrease, while others are increasing about them; as they in their turns grew up amid the decays of the former generation. Let us know how to set as well as how to rise; and let it comfort our declining days, to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness. But let us especially rejoice to observe the glory of Christ increasing, and eclipsing the lustre of all other glory, as the increasing light of the morning causes the glory of the morning star to decline, and at last entirely to disappear. And, if our diminution and abasement may but in the least contribute to the advancement of his name and honour, let us cheerfully submit to it, and be content to be any thing, yea, to be nothing, so that Christ may be all.

30. He… increase… decrease—In view of his own subordinate and transient office, John appropriates the thought of 2 Samuel 3:1: “David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.”

At this point the Baptist’s comparison of Jesus with himself ceases. His remaining words leave himself and describe Jesus alone. The words are so much in the Evangelist’s own style of expression, that we may readily concede that the Baptist’s thoughts are freely reported in the Evangelist’s own language. See remarks on page 228.

V. 31. It is not improbable, that what is added, to the end of the chapter, are the words of the evangelist, not the Baptist.

He that is of the earth-A mere man; of earthly original, has a spirit and speech answerable to it.

Verse 31. Is above all] This blessed bridegroom, who has descended from heaven, John 3:13, is above all, superior to Moses, the prophets, and me.

He that is of the earth] John himself, who was born in the common way of man.

Speaketh of the earth] Cannot speak of heavenly things as Christ can do; and only represents Divine matters by these earthly ordinances; for the spirit and meaning of which, you must all go to the Messiah himself.

Verses 30, 31. He must increase — And appear continually more and more glorious, like the growing moon; but I must decrease — Must gradually wane and decline, till I disappear: for the end of my ministry is now, in a great measure, answered, and therefore I quickly expect to be dismissed from it. He that cometh from above is above all — As if he had said, It is fit he should increase, while I decrease; for he is a person of infinitely greater dignity than I am, possesses far more knowledge of the divine will, and the discoveries which he makes thereof as far transcend mine as heaven exceeds earth. Thus John speaks of Christ’s increase and his own decrease, not only as what was necessary and unavoidable, and that which could not be prevented, and therefore must be borne; but as highly just and agreeable to him: and he is entirely satisfied with it, nay, and rejoices in it. Thus they who are now like John, burning and shining lights, must, (if not suddenly eclipsed,) like him, gradually decrease, while others are increasing about them; as they in their turns grew up amid the decays of the former generation. Let us know how to set as well as how to rise; and let it comfort our declining days, to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness. But let us especially rejoice to observe the glory of Christ increasing, and eclipsing the lustre of all other glory, as the increasing light of the morning causes the glory of the morning star to decline, and at last entirely to disappear. And, if our diminution and abasement may but in the least contribute to the advancement of his name and honour, let us cheerfully submit to it, and be content to be any thing, yea, to be nothing, so that Christ may be all.

Ver. 31. He that cometh from heaven is above all. He that is of the earth is but a worm of the dust, and must not be compared with the Lord of glory.

31. From above… of the earth—Between a messenger from heaven and a messenger from the earth there can be no comparison of authority. A messenger from heaven is a concluder of all questions.

V. 32. No man-None comparatively, exceeding few; receiveth his testimony-With true faith.

Verse 32. And no man receiveth his testimony.] Or, And this his testimony no man taketh up. That is, the testimony which John had borne to the Jews, that Jesus was the promised Messiah. No man taketh up.-No person is found to tread in my steps, and to publish to the Jews that this is the Christ, the Saviour of the world. See this sense of the original fully proved and vindicated by Kypke in loc.

Verses 32-34. And what he hath seen and heard — This is spoken in allusion to what was said in the preceding verse, of his being from above, where he enjoyed the most intimate communications of the divine counsels; that he testifieth — Clearly, fully, and faithfully; and no man receiveth his testimony — That is, very few receive it, particularly concerning the spiritual nature of the kingdom of God, and the qualifications requisite in his subjects. There is a strong resemblance between this and what our Lord himself said to Nicodemus, verses 11-13. He that hath received his testimony — That hath understood and believed it; hath set to his seal that God is true — Hath made a most just and substantial acknowledgment of the veracity of God, who by his prophets in ancient times foretold what the nature of his kingdom under the Messiah would be, and who speaks to men now by his only-begotten Son, in such a manner as he never did by any other prophet. As sealing was employed for vouching the authenticity of writings, to seal came, by a natural and easy transition, to signify, to vouch, to attest. Our acceptance of God’s message by his Son, through an unshaken faith, vouches on our part the faithfulness of God, and the truth of his promises. For he whom God hath sent — His only-begotten Son; speaketh the words of God — Declareth doctrines which ought to be regarded as divine oracles, showing themselves to be such by their own native light of truth, and proved to be such by a great variety of the most extraordinary miracles. For God giveth not the Spirit by measure unto him — Or, under such limitations, and with such interruptions, as he hath given, or still gives, that blessed gift to all his other messengers; but it dwells in him by a constant presence, and operates through him by a perpetual and unprecedented energy.

32. What he hath seen—A messenger from heaven is no second-hand reporter. He daguerreotypes for us the objects his own eyes beheld. No man receiveth his testimony—The Baptist here discloses who is this messenger from heaven. It is one not yet credited by men. Not Nicodemus, not the Jews at the Passover, not even his own disciples, had as yet risen to the full realization of Jesus as he is now depicted by these words of the Baptist.

V. 33. Hath set to his seal-It was customary among the Jews for the witness to set his seal to the testimony he had given. That God is true-Whose words the Messiah speaks.

Verse 33. Hath set to his seal] That is hath hereby confirmed the truth of the testimony which he has borne; as a testator sets his seal to an instrument in order to confirm it, and such instrument is considered as fully confirmed by having the testator’s seal affixed to it, so I, by taking up this testimony of Christ, and proclaiming it to the Jews, have fully confirmed it, as I know it to be a truth; which knowledge I have from the immediate inspiration of the Holy Spirit. See John 1:33, 34.

Verses 32-34. And what he hath seen and heard — This is spoken in allusion to what was said in the preceding verse, of his being from above, where he enjoyed the most intimate communications of the divine counsels; that he testifieth — Clearly, fully, and faithfully; and no man receiveth his testimony — That is, very few receive it, particularly concerning the spiritual nature of the kingdom of God, and the qualifications requisite in his subjects. There is a strong resemblance between this and what our Lord himself said to Nicodemus, verses 11-13. He that hath received his testimony — That hath understood and believed it; hath set to his seal that God is true — Hath made a most just and substantial acknowledgment of the veracity of God, who by his prophets in ancient times foretold what the nature of his kingdom under the Messiah would be, and who speaks to men now by his only-begotten Son, in such a manner as he never did by any other prophet. As sealing was employed for vouching the authenticity of writings, to seal came, by a natural and easy transition, to signify, to vouch, to attest. Our acceptance of God’s message by his Son, through an unshaken faith, vouches on our part the faithfulness of God, and the truth of his promises. For he whom God hath sent — His only-begotten Son; speaketh the words of God — Declareth doctrines which ought to be regarded as divine oracles, showing themselves to be such by their own native light of truth, and proved to be such by a great variety of the most extraordinary miracles. For God giveth not the Spirit by measure unto him — Or, under such limitations, and with such interruptions, as he hath given, or still gives, that blessed gift to all his other messengers; but it dwells in him by a constant presence, and operates through him by a perpetual and unprecedented energy.

33. He that hath received—Whenever that fully takes place; and just so far forth as it in any case does take place. Set to his seal—Has made a most impressive attestation. That God is true—For if God attest him by divine powers, his veracity is pledged. If God send his authentic messenger and men disbelieve his words, they impeach the truthfulness of God. Indeed there are impious men who argue, How do we know, even when God himself makes a revelation, that God tells truth? And yet such men will not hesitate to risk their all on the veracity of a fellow-man.

V. 34. God giveth not him the Spirit by measure-As he did to the prophets, but immeasurably. Hence he speaketh the words of God in the most perfect manner.

Verse 34. For God giveth not the Spirit by measure] He is the most perfect of all teachers, as having received the Holy Spirit as none before him ever did. Without measure-not for a particular time, people, purpose, &c., but for the whole compass of time, and in reference to all eternity. Former dispensations of the Holy Spirit made partial discoveries of infinite justice and mercy; but now the sum of justice, in requiring such a sacrifice, and the plenitude of mercy, in providing it, shall, by that Spirit with which he baptizes, be made manifest to all the children of men. It is worthy of remark that this was fully done after the outpouring of the Spirit on the day of pentecost, Acts 2:1, &c., as may be clearly seen in all the apostolic epistles. The Jews observe, that the Holy Spirit was given only in certain measures to the prophets; some writing only one book, others two. So Rab. Acba.

Verses 32-34. And what he hath seen and heard — This is spoken in allusion to what was said in the preceding verse, of his being from above, where he enjoyed the most intimate communications of the divine counsels; that he testifieth — Clearly, fully, and faithfully; and no man receiveth his testimony — That is, very few receive it, particularly concerning the spiritual nature of the kingdom of God, and the qualifications requisite in his subjects. There is a strong resemblance between this and what our Lord himself said to Nicodemus, verses 11-13. He that hath received his testimony — That hath understood and believed it; hath set to his seal that God is true — Hath made a most just and substantial acknowledgment of the veracity of God, who by his prophets in ancient times foretold what the nature of his kingdom under the Messiah would be, and who speaks to men now by his only-begotten Son, in such a manner as he never did by any other prophet. As sealing was employed for vouching the authenticity of writings, to seal came, by a natural and easy transition, to signify, to vouch, to attest. Our acceptance of God’s message by his Son, through an unshaken faith, vouches on our part the faithfulness of God, and the truth of his promises. For he whom God hath sent — His only-begotten Son; speaketh the words of God — Declareth doctrines which ought to be regarded as divine oracles, showing themselves to be such by their own native light of truth, and proved to be such by a great variety of the most extraordinary miracles. For God giveth not the Spirit by measure unto him — Or, under such limitations, and with such interruptions, as he hath given, or still gives, that blessed gift to all his other messengers; but it dwells in him by a constant presence, and operates through him by a perpetual and unprecedented energy.

34. For he—The Baptist here expressly means Jesus. Not the Spirit by measure—As to the highest of the ancient prophets. In Christ dwelt all the fulness of the Godhead bodily.

Verse 35. All things into his hand.] See Clarke on “Matthew 11:27”. A principal design of John is, to show that Christ was infinitely above every teacher, prophet, and Divine messenger that had ever yet appeared. The prophets had various gifts: some had visions, others dreams; some had the gift of teaching, others of comforting, &c.; but none possessed all these gifts: Christ alone possessed their plenitude, and is all things in all.

Verses 35, 36. The Father loveth the Son — Incomparably, beyond the most faithful of his servants, and with an affection very different from the regard which he hath manifested, does, or ever will manifest to any of his other messengers. They were servants, and were treated as such, being endued with scanty portions of the Spirit, compared to those of which he is possessed; whereas this is the Son, for which reason God has anointed him with the oil of gladness above his fellows. And hath given all things into his hand — Hath not only made him the greatest prophet and priest, but the greatest king also, that ever was; even king and judge universal, by whose laws men must govern their lives, and at whose bar they shall all be finally tried. He, therefore, that believeth on the Son — With a living faith, a faith of the operation of God, Colossians 2:12; he that receiveth him in all his offices and characters; hath everlasting life — Hath a title to it, being a child of God, is an heir of it, has an increasing meetness for it, and an earnest of it by the Holy Spirit in his heart. And he that believeth not the Son — That does not receive his doctrine in faith and love, and with an obedient mind; or, who is disobedient to the Son, as the original expression seems more properly to signify; and continues in unbelief and disobedience, shall not see, or enjoy life — Either spiritual or eternal; but the wrath of God abideth on him — Being unpardoned and unrenewed, he remains under the guilt of all his sins, and is continually exposed to that wrath of God which, if his repentance, faith, and new obedience do not prevent, will quickly sink him into final condemnation and ruin. It is justly observed here, by Dr. Doddridge, that “it is of great importance to preserve a difference in the translation between o pisteuwn eiv ton uion, he that believeth on the Son, and o apeiqwn tw uiw, he that is disobedient to the Son; because the latter phrase explains the former, and shows that the faith, to which the promise of life is annexed, is an effectual principle of sincere and reserved obedience; and it is impossible to make one part of Scripture consistent with another, unless this be taken into our idea of saving faith.” It must be observed, also, that in Scripture the word abide has frequently a particular signification, denoting the adhesion and permanency of the thing that is said to abide. Of this signification we have an example here, for the Baptist does not speak of that momentary wrath, or displeasure of God, whereby he often chastises his people for their offences, or even cuts them off by a premature death, but of that abiding wrath which torments and does not kill, and being once inflicted never comes to an end. “Thus the Baptist bare testimony to Jesus anew, setting forth his dignity, in the plenitude of his commission, the excellence of his gifts, the nearness of his relation to his heavenly Father, as his only Son, and the greatness of his power, as universal judge:” and thus he concluded those of his testimonies to Christ, which are recorded in the gospel; and was quickly after imprisoned by Herod.

35. Father loveth the Son—From a messenger the Baptist now testifies to Jesus as the Son. His language, inspired by that Son himself, richly accords with many of the Lord’s own testimonies to himself. All things into his hand—His supremacy over all probationary things entitles him to the submission, faith, and obedience described in the next verse.

V. 36. He that believeth on the Son hath everlasting life-He hath it already. For he loves God. And love is the essence of heaven. He that obeyeth not-A consequence of not believing.

Verse 36. Hath everlasting life] He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See Clarke on “John 3:8”.

He that believeth not] Or, obeyeth not-apeiqwn: from a, negative, and peiqw, to persuade, or peiqomai, to obey-the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey.

Shall not see life] Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Acts 4:12. And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Hebrews 5:9.

But the wrath of God abideth on him] opgh, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in Romans 2:5; 3:5; 13:4, 5; Ephesians 5:6; 1 Thessalonians 1:10; 5:9; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him-endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means!

THERE are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse {John 3:29} is of great consequence, and requires some farther explanation.

The friend of the bridegroom is the person called among the Jews שושבינ shoshabin; and paranumfov, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.

1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.

2. These officers were chosen out of the most intimate and particular friends of the parties:-a brother might be shoshabin or paranymph to his brother.

3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.

4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.

5. So important was this office esteemed among them, that it was reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.

6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.

These shoshabinan had a threefold office to fulfil, viz. before, at, and after the marriage: of each of these in order.

I. Before the marriage: it was the business of the shoshabin:-

1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.

2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends. II. At the wedding: it was the business of the shoshabin, if necessary:-

1. To vindicate the character of the bride.

2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.

3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride’s purity, according to the law, Deuteronomy 22:13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsæ-ad scrutandum et officiose observandum ea, quæ sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.

4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, John 3:29, This my joy is fulfilled.

5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.

6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.

III. After marriage.

1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2 Corinthians 11:2. He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.

2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. “A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract.”

3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Judges 14:20: But Samson’s wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, hynybvwv shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, kai sunwkhsen h gunh samywn tw numfagwgw autou, ov hn etairov autou. And Samson’s wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.

From the preceding particulars, collated with the speech of John in John 3:29, and with the words of St. Paul, 2 Corinthians 11:2, it is plain that Christ is represented as the BRIDEGROOM: the Church, or his genuine disciples, the BRIDE: the ministers of the Gospel, the שושבינים SHOSHBEENIM, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Ephesians 5:27, alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2 Corinthians 11:2. From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot’s notes on John 2:1, and Schoettgen, on John 3:29.

As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honours the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on Matthew 3:8-12, and on Luke 3:10-14. He heard the bridegroom’s voice-he faithfully communicated what he had received from heaven, John 3:27, and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John’s preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom.

ST. JOHN

Verses 35, 36. The Father loveth the Son — Incomparably, beyond the most faithful of his servants, and with an affection very different from the regard which he hath manifested, does, or ever will manifest to any of his other messengers. They were servants, and were treated as such, being endued with scanty portions of the Spirit, compared to those of which he is possessed; whereas this is the Son, for which reason God has anointed him with the oil of gladness above his fellows. And hath given all things into his hand — Hath not only made him the greatest prophet and priest, but the greatest king also, that ever was; even king and judge universal, by whose laws men must govern their lives, and at whose bar they shall all be finally tried. He, therefore, that believeth on the Son — With a living faith, a faith of the operation of God, Colossians 2:12; he that receiveth him in all his offices and characters; hath everlasting life — Hath a title to it, being a child of God, is an heir of it, has an increasing meetness for it, and an earnest of it by the Holy Spirit in his heart. And he that believeth not the Son — That does not receive his doctrine in faith and love, and with an obedient mind; or, who is disobedient to the Son, as the original expression seems more properly to signify; and continues in unbelief and disobedience, shall not see, or enjoy life — Either spiritual or eternal; but the wrath of God abideth on him — Being unpardoned and unrenewed, he remains under the guilt of all his sins, and is continually exposed to that wrath of God which, if his repentance, faith, and new obedience do not prevent, will quickly sink him into final condemnation and ruin. It is justly observed here, by Dr. Doddridge, that “it is of great importance to preserve a difference in the translation between o pisteuwn eiv ton uion, he that believeth on the Son, and o apeiqwn tw uiw, he that is disobedient to the Son; because the latter phrase explains the former, and shows that the faith, to which the promise of life is annexed, is an effectual principle of sincere and reserved obedience; and it is impossible to make one part of Scripture consistent with another, unless this be taken into our idea of saving faith.” It must be observed, also, that in Scripture the word abide has frequently a particular signification, denoting the adhesion and permanency of the thing that is said to abide. Of this signification we have an example here, for the Baptist does not speak of that momentary wrath, or displeasure of God, whereby he often chastises his people for their offences, or even cuts them off by a premature death, but of that abiding wrath which torments and does not kill, and being once inflicted never comes to an end. “Thus the Baptist bare testimony to Jesus anew, setting forth his dignity, in the plenitude of his commission, the excellence of his gifts, the nearness of his relation to his heavenly Father, as his only Son, and the greatness of his power, as universal judge:” and thus he concluded those of his testimonies to Christ, which are recorded in the gospel; and was quickly after imprisoned by Herod.

Ver. 36. He that believeth on the Son hath everlasting life. John here follows the voice from heaven, which calls him the beloved Son of God. He is the life; and he that believeth in him is one spirit with his living head; and because the Saviour lives, the believer shall also live. The life of God in the soul of man is the divinity living in our hearts.

He that believeth not the Son shall not see life. ‘O de apeiqwn tw uiw. He who is disobedient to the Son, shall not see life. This reading superadds the happy idea of faith followed by works.

36. Believeth on the Son—Accepts him as God incarnate. Hath everlasting life—It is already within him, the gift of the Son. Shall not see life—A life which is over and above the earthly life he now sees, and which is the gift of the Son conditioned on faith. Wrath—The reverse of that eternal life. Abideth on him—It is now upon him, and it is permanent upon him. Though he has now a mortal life, he has not the Son-given, immortal, celestial life; but is spiritually, and so permanently and eternally, dead, unless he obtain the higher life by faith. Hence: 1. Eternal life is the gift of Christ, and is implanted in principle and germ within the believer, in and over this temporal life. 2. Heavenly life is the perpetuity and perfection of the life now within the soul implanted by Christ. 3. Eternal death, the wrath of God, is the perpetuity of the present spiritual death. 4. Eternal life is for him alone who believeth.