John 3 commentary

Nicodemus was afraid, or ashamed to be seen with Christ, therefore came in the night. When religion is out of fashion, there are many Nicodemites. But though he came by night, Jesus bid him welcome, and hereby taught us to encourage good beginnings, although weak. And though now he came by night, yet afterward he owned Christ publicly. He did not talk with Christ about state affairs, though he was a ruler, but about the concerns of his own soul and its salvation, and went at once to them. Our Saviour spoke of the necessity and nature of regeneration or the new birth, and at once directed Nicodemus to the source of holiness of the heart. Birth is the beginning of life; to be born again, is to begin to live anew, as those who have lived much amiss, or to little purpose. We must have a new nature, new principles, new affections, new aims. By our first birth we were corrupt, shapen in sin; therefore we must be made new creatures. No stronger expression could have been chosen to signify a great and most remarkable change of state and character. We must be entirely different from what we were before, as that which begins to be at any time, is not, and cannot be the same with that which was before. This new birth is from heaven, ch. 1:13, and its tendency is to heaven. It is a great change made in the heart of a sinner, by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves. Something is wrong, whereby such a life begins as shall last for ever. We cannot otherwise expect any benefit by Christ; it is necessary to our happiness here and hereafter. What Christ speak, Nicodemus misunderstood, as if there had been no other way of regenerating and new-moulding an immortal soul, than by new-framing the body. But he acknowledged his ignorance, which shows a desire to be better informed. It is then further explained by the Lord Jesus. He shows the Author of this blessed change. It is not wrought by any wisdom or power of our own, but by the power of the blessed Spirit. We are shapen in iniquity, which makes it necessary that our nature be changed. We are not to marvel at this; for, when we consider the holiness of God, the depravity of our nature, and the happiness set before us, we shall not think it strange that so much stress is laid upon this. The regenerating work of the Holy Spirit is compared to water. It is also probable that Christ had reference to the ordinance of baptism. Not that all those, and those only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be subjects of the kingdom of heaven. The same word signifies both the wind and the Spirit. The wind bloweth where it listeth for us; God directs it. The Spirit sends his influences where, and when, on whom, and in what measure and degree, he pleases. Though the causes are hidden, the effects are plain, when the soul is brought to mourn for sin, and to breathe after Christ. Christ's stating of the doctrine and the necessity of regeneration, it should seem, made it not clearer to Nicodemus. Thus the things of the Spirit of God are foolishness to the natural man. Many think that cannot be proved, which they cannot believe. Christ's discourse of gospel truths, verses 11–13, shows the folly of those who make these things strange unto them; and it recommends us to search them out. Jesus Christ is every way able to reveal the will of God to us; for he came down from heaven, and yet is in heaven. We have here a notice of Christ's two distinct natures in one person, so that while he is the Son of man, yet he is in heaven. God is the “HE THAT IS,” and heaven is the dwelling-place of his holiness. The knowledge of this must be from above, and can be received by faith alone. Jesus Christ came to save us by healing us, as the children of Israel, stung with fiery serpents, were cured and lived by looking up to the brazen serpent, Nu 21:6–9. In this observe the deadly and destructive nature of sin. Ask awakened consciences, ask damned sinners, they will tell you, that how charming soever the allurements of sin may be, at the last it bites like a serpent. See the powerful remedy against this fatal malady. Christ is plainly set forth to us in the gospel. He whom we offended is our Peace, and the way of applying for a cure is by believing. If any so far slight either their disease by sin, or the method of cure by Christ, as not to receive Christ upon his own terms, their ruin is upon their own heads. He has said, Look and be saved, look and live; lift up the eyes of your faith to Christ crucified. And until we have grace to do this, we shall not be cured, but still are wounded with the stings of Satan, and in a dying state. Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law. Here is gospel, good news indeed. Here is God's love in giving his Son for the world. God so loved the world; so really, so richly. Behold and wonder, that the great God should love such a worthless world! Here, also, is the great gospel duty, to believe in Jesus Christ. God having given him to be our Prophet, Priest, and King, we must give up ourselves to be ruled, and taught, and saved by him. And here is the great gospel benefit, that whoever believes in Christ, shall not perish, but shall have everlasting life. God was in Christ reconciling the world to himself, and so saving it. It could not be saved, but through him; there is no salvation in any other. From all this is shown the happiness of true believers; he that believeth in Christ is not condemned. Though he has been a great sinner, yet he is not dealt with according to what his sins deserve. How great is the sin of unbelievers! God sent One to save us, that was dearest to himself; and shall he not be dearest to us? How great is the misery of unbelievers! they are condemned already; which speaks a certain condemnation; a present condemnation. The wrath of God now fastens upon them; and their own hearts condemn them. There is also a condemnation grounded on their former guilt; they are open to the law for all their sins; because they are not by faith interested in the gospel pardon. Unbelief is a sin against the remedy. It springs from the enmity of the heart of man to God, from love of sin in some form. Read also the doom of those that would not know Christ. Sinful works are works of darkness. The wicked world keep as far from this light as they can, lest their deeds should be reproved. Christ is hated, because sin is loved. If they had not hated saving knowledge, they would not sit down contentedly in condemning ignorance. On the other hand, renewed hearts bid this light welcome. A good man acts truly and sincerely in all he does. He desires to know what the will of God is, and to do it, though against his own worldly interest. A change in his whole character and conduct has taken place. The love of God is shed abroad in his heart by the Holy Ghost, and is become the commanding principle of his actions. So long as he continues under a load of unforgiven guilt, there can be little else than slavish fear of God; but when his doubts are done away, when he sees the righteous ground whereon this forgiveness is built, he rests on it as his own, and is united to God by unfeigned love. Our works are good when the will of God is the rule of them, and the glory of God the end of them; when they are done in his strength, and for his sake; to him, and not to men. Regeneration, or the new birth, is a subject to which the world is very averse; it is, however, the grand concern, in comparison with which every thing else is but trifling. What does it signify though we have food to eat in plenty, and variety of raiment to put on, if we are not born again? if after a few mornings and evenings spent in unthinking mirth, carnal pleasure, and riot, we die in our sins, and lie down in sorrow? What does it signify though we are well able to act our parts in life, in every other respect, if at last we hear from the Supreme Judge, “Depart from me, I know you not, ye workers of iniquity?”

John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.

1. Now there was a man of the Pharisees. In the person of Nicodemus the Evangelist now exhibits to our view how vain and fleeting was the faith of those who, having been excited by miracles, suddenly professed to be the disciples of Christ. For since this man was of the order of the Pharisees, and held the rank of a ruler in his nation, he must have been far more excellent than others. The common people, for the most part, are light and unsteady; but who would not have thought that he who had learning and experience was also a wise and prudent man? Yet from Christ’s reply it is evident, that nothing was farther from his design in coming than a desire to learn the first principles of religion. If he who was a ruler among men is less than a child, what ought we to think of the multitude at large? Now though the design of the Evangelist was, to exhibit, as in a mirror, how few there were in Jerusalem who were properly disposed to receive the Gospel, yet, for other reasons, this narrative is highly useful to us; and especially because it instructs us concerning the depraved nature of mankind, what is the proper entrance into the school of Christ, and what must be the commencement of our training to make progress in the heavenly doctrine. For the sum of Christ’s discourse is, that, in order that we may be his true disciples, we must become new men. But, before proceeding farther, we must ascertain from the circumstances which are here detailed by the Evangelist, what were the obstacles which prevented Nicodemus from giving himself unreservedly to Christ.

Of the Pharisees. This designation was, no doubt, regarded by his countrymen as honorable to Nicodemus; but it is not for the sake of honor that it is given to him by the Evangelist, who, on the contrary, draws our attention to it as having prevented him from coming freely and cheerfully to Christ. Hence we are reminded that they who occupy a lofty station in the world are, for the most part, entangled by very dangerous snares; nay, we see many of them held so firmly bound, that not even the slightest wish or prayer arises from them towards heaven throughout their whole life. Why they were called Pharisees we have elsewhere explained; Our Author’s views of the etymology of the term are fully stated and examined, Harmony, volume 1 page 281; but it cannot be supposed that this Commentary on the Gospel by John, which appeared in the year 1553, makes reference to the Harmony, which did not appear till 1555. The priority of the date (1548) of the Commentary on the Epistle to the Philippians more naturally sends us to consult that passage, in which Paul says that he was a Pharisee, (3:5.) — Ed. for they boasted of being the only expounders of the Law, as if they were in possession, of the marrow and hidden meaning of Scripture; and for that reason they called themselves פרושים (Perushim.) Though the Essenes led a more austere life, which gained them a high reputation for holiness; yet because, like hermits, they forsook the ordinary life and custom of men, the sect of the Pharisees was on that account held in higher estimation. Besides, the Evangelist mentions not only that Nicodemus was of the order of the Pharisees, but that he was one of the rulers of his nation.

2. He came to Jesus by night. From the circumstance of his coming by night we infer that his timidity was excessive; for his eyes were dazzled, as it were, by the splendor of his own greatness and reputation. “De sa grandeur et reputation.” Perhaps too he was hindered by shame, for ambitious men think that their reputation is utterly ruined, if they have once descended from the dignity of teachers to the rank of scholars; and he was unquestionably puffed up with a foolish opinion of his knowledge. In short, as he had a high opinion of himself, he was unwilling to lose any part of his elevation. And yet there appears in him some seed of piety; for hearing that a Prophet of God had appeared, he does not despise or spurn the doctrine which has been brought from heaven, and is moved by some desire to obtain it, — a desire which sprung from nothing else than fear and reverence for God. Many are tickled by an idle curiosity to inquire eagerly about any thing that is new, but there is no reason to doubt that it was religious principle and conscientious feeling that excited in Nicodemus the desire to gain a more intimate knowledge of the doctrine of Christ. And although that seed remained long concealed and apparently dead, yet after the death of Christ it yielded fruit, such as no man would ever have expected, (John 19:39.)

Rabbi, we know. The meaning of these words is, “Master, we know that thou art come to be a teacher.” But as learned men, at that time, were generally called Masters, Nicodemus first salutes Christ according to custom, and gives him the ordinary designation, Rabbi, (which means Master, “Qui signific Maistre.” ) and afterwards declares that he was sent by God to perform the office of a Master. And on this principle depends all the authority of the teachers in the Church; for as it is only from the word of God that we must learn wisdom, we ought not to listen to any other persons than those by whose mouth God speaks. And it ought to be observed, that though religion was greatly corrupted and almost destroyed among the Jews, still they always held this principle, that no man was a lawful teacher, unless he had been sent by God. But as there are none who more haughtily and more daringly boast of having been sent by God than the false prophets do, we need discernment in this case for trying the spirits. Accordingly Nicodemus adds:

For no man can do the signs which thou doest, unless God be with him. It is evident, he says, that Christ has been sent by God, because God displays his power in him so illustriously, that it cannot be denied that God is with him He takes for granted that God is not accustomed to work but by his ministers, so as to seal the office which he has entrusted to them. And he had good grounds for thinking so, because God always intended that miracles should be seals of his doctrine. Justly therefore does he make God the sole Author of miracles, when he says that no man can do these signs, unless God be with him; for what he says amounts to a declaration that miracles are not performed by the arm of man, but that the power of God reigns, and is illustriously displayed in them. In a word, as miracles have a twofold advantage, to prepare the mind for faith, and, when it has been formed by the word, to confirm it still more, Nicodemus had profited aright in the former part, because by miracles he recognizes Christ as a true prophet of God.

Yet his argument appears not to be conclusive; for since the false prophets deceive the ignorant by their impostures as fully as if they had proved by true signs that they are the ministers of God, what difference will there be between truth and falsehood, if faith depends on miracles? Nay, Moses expressly says that God employs this method to try if we love him, (Deuteronomy 13:3.) We know also, the warning of Christ, (Matthew 24:14,) and of Paul, (2 Thessalonians 2:9,) that believers ought to beware of lying signs, by which Anti-Christ dazzles the eyes of many. I answer, God may justly permit this to be done, that those who deserve it may be deceived by the enchantments of Satan. But I say that this does not hinder the elect from perceiving in miracles the power of God, which is to them an undoubted confirmation of true and sound doctrine. Thus, Paul boasts that his apostleship was confirmed by signs, and wonders, and mighty deeds, (2 Corinthians 12:12.) To whatever extent Satan may, like an ape, counterfeit the works of God in the dark, yet when the eyes are opened and the light of spiritual wisdom shines, miracles are a sufficiently powerful attestation of the presence of God, as Nicodemus here declares it to be.

3. Verily, verily, I say to thee. The word Verily (ἀμὴν) is twice repeated, and this is done for the purpose of arousing him to more earnest attention. For when he was about to speak of the most important and weighty of all subjects, he found it necessary to awaken the attention of Nicodemus, who might otherwise have passed by this whole discourse in a light or careless manner. “L’oyant seulement comme en pensant ailleurs, et sans en tenir grand conte:” — “merely listening to it as if he were thinking of something else, and without caring much about it.” Such, then, is the design of the double affirmation.

Though this discourse appears to be far-fetched and almost inappropriate, yet it was with the utmost propriety that Christ opened his discourse in this manner. For as it is useless to sow seed in a field which has not been prepared by the labors of the husbandman, so it is to no purpose to scatter the doctrine of the Gospel, if the mind has not been previously subdued and duly prepared for docility and obedience. Christ saw that the mind of Nicodemus was filled with many thorns, choked by many noxious herbs, so that there was scarcely any room for spiritual doctrine. This exhortation, therefore, resembled a ploughing to purify him, that nothing might prevent him from profiting by the doctrine. Let us, therefore, remember that this was spoken to one individual, in such a manner that the Son of God addresses all of us daily in the same language. For which of us will say that he is so free from sinful affections that he does not need such a purification? If, therefore, we wish to make good and useful progress in the school of Christ, let us learn to begin at this point.

Unless a man be born again. That is, So long as thou art destitute of that which is of the highest importance in the kingdom of God, I care little about your calling me Master; for the first entrance into the kingdom of God is, to become a new man. But as this is a remarkable passage, it will be proper to survey every part of it minutely.

To SEE the kingdom of God is of the same meaning as to enter into the kingdom of God, as we shall immediately perceive from the context. But they are mistaken who suppose that the kingdom of God means Heaven; for it rather means the spiritual life, which is begun by faith in this world, and gradually increases every day according to the continued progress of faith. So the meaning is, that no man can be truly united to the Church, so as to be reckoned among the children of God, until he has been previously renewed. This expression shows briefly what is the beginning of Christianity, and at the same time teaches us, that we are born exiles and utterly alienated from the kingdom of God, and that there is a perpetual state of variance between God and us, until he makes us altogether different by our being born again; for the statement is general, and comprehends the whole human race. If Christ had said to one person, or to a few individuals, that they could not enter into heaven, unless they had been previously born again, we might have supposed that it was only certain characters that were pointed out, but he speaks of all without exception; for the language is unlimited, and is of the same import with such universal terms as these: Whosoever shall not be born again cannot enter into the kingdom of God

By the phrase born again is expressed not the correction of one part, but the renovation of the whole nature. Hence it follows, that there is nothing in us that is not sinful; for if reformation is necessary in the whole and in each part, corruption must have been spread throughout. On this point we shall soon have occasion to speak more largely. Erasmus, adopting the opinion of Cyril, has improperly translated the adverb ἄνωθεν, from above, and renders the clause thus: unless a man be born from above. The Greek word, I own, is ambiguous; but we know that Christ conversed with Nicodemus in the Hebrew language. There would then have been no room for the ambiguity which occasioned the mistake of Nicodemus and led him into childish scruples about a second birth of the flesh. He therefore understood Christ to have said nothing else than that a man must be born again, before he is admitted into the kingdom of God.

4. How can a man be born when he is old? Though the form of expression which Christ employed was not contained in the Law and the prophets, yet as renewal is frequently mentioned in Scripture, and is one of the first principles of faith, it is evident how imperfectly skilled the Scribes at that time were in the reading of the Scriptures. It certainly was not one man only who was to blame for not knowing what was meant by the grace of regeneration; but as almost all devoted their attention to useless subtleties, what was of chief importance in the doctrine of piety was disregarded. Popery exhibits to us, at the present day, an instance of the same kind in her Theologians. For while they weary out their whole life with profound speculations, as to all that strictly relates to the worship of God, to the confident hope of our salvation, or to the exercises of religion, they know no more on these subjects than a cobbler or a cowherd knows about the course of the stars; and, what is more, taking delight in foreign mysteries, they openly despise the true doctrine of Scripture as unworthy of the elevated rank which belongs to them as teachers. We need not wonder, therefore, to find here that Nicodemus stumbles at a straw; for it is a just vengeance of God, that they who think themselves the highest and most excellent teachers, and in whose estimation the ordinary simplicity of doctrine is vile and despicable, stand amazed at small matters.

5. Unless a man be born of water. This passage has been explained in various ways. Some have thought that the two parts of regeneration are distinctly pointed out, and that by the word Water is denoted the renunciation of the old man, while by the Spirit they have understood the new life. Others think that there is an implied contrast, as if Christ intended to contrast Water and Spirit, which are pure and liquid elements, with the earthly and gross nature of man. Thus they view the language as allegorical, and suppose Christ to have taught that we ought to lay aside the heavy and ponderous mass of the flesh, and to become like water and air, that we may move upwards, or, at least, may not be so much weighed down to the earth. But both opinions appear to me to be at variance with the meaning of Christ.

Chrysostom, with whom the greater part of expounders agree, makes the word Water refer to baptism. The meaning would then be, that by baptism we enter into the kingdom of God, because in baptism we are regenerated by the Spirit of God. Hence arose the belief of the absolute necessity of baptism, in order to the hope of eternal life. But though we were to admit that Christ here speaks of baptism, yet we ought not to press his words so closely as to imagine that he confines salvation to the outward sign; but, on the contrary, he connects the Water with the Spirit, because under that visible symbol he attests and seals that newness of life which God alone produces in us by his Spirit. It is true that, by neglecting baptism, we are excluded from salvation; and in this sense I acknowledge that it is necessary; but it is absurd to speak of the hope of salvation as confined to the sign. So far as relates to this passage, I cannot bring myself to believe that Christ speaks of baptism; for it would have been inappropriate.

We must always keep in remembrance the design of Christ, which we have already explained; namely, that he intended to exhort Nicodemus to newness of life, because he was not capable of receiving the Gospel, until he began to be a new man. It is, therefore, a simple statement, that we must be born again, in order that we may be the children of God, and that the Holy Spirit is the Author of this second birth. For while Nicodemus was dreaming of the regeneration (παλιγγενεσία) or transmigration taught by Pythagoras, who imagined that souls, after the death of their bodies, passed into other bodies, “Qui imaginoit que los ames apres la mort de leurs corps cntroyent dedans des autres corps.” Christ, in order to cure him of this error, added, by way of explanation, that it is not in a natural way that men are born a second time, and that it is not necessary for them to be clothed with a new body, but that they are born when they are renewed in mind and heart by the grace of the Spirit.

Accordingly, he employed the words Spirit and water to mean the same thing, and this ought not to be regarded as a harsh or forced interpretation; for it is a frequent and common way of speaking in Scripture, when the Spirit is mentioned, to add the word Water or Fire, expressing his power. We sometimes meet with the statement, that it is Christ who baptizeth with the Holy Ghost and with fire, (Matthew 3:11; Luke 3:16,) where fire means nothing different from the Spirit, but only shows what is his efficacy in us. As to the word water being placed first, it is of little consequence; or rather, this mode of speaking flows more naturally than the other, because the metaphor is followed by a plain and direct statement, as if Christ had said that no man is a son of God until he has been renewed by water, and that this water is the Spirit who cleanseth us anew and who, by spreading his energy over us, imparts to us the rigor of the heavenly life, though by nature we are utterly dry. And most properly does Christ, in order to reprove Nicodemus for his ignorance, employ a form of expression which is common in Scripture; for Nicodemus ought at length to have acknowledged, that what Christ had said was taken from the ordinary doctrine of the Prophets.

By water, therefore, is meant nothing more than the inward purification and invigoration which is produced by the Holy Spirit. Besides, it is not unusual to employ the word and instead of that is, when the latter clause is intended to explain the former. And the view which I have taken is supported by what follows; for when Christ immediately proceeds to assign the reason why we must be born again, without mentioning the water, he shows that the newness of life which he requires is produced by the Spirit alone; whence it follows, that water must not be separated from the Spirit

6. That which is born of the flesh. By reasoning from contraries, he argues that the kingdom of God is shut against us, unless an entrance be opened to us by a new birth, (παλιγγενεσία ) For he takes for granted, that we cannot enter into the kingdom of God unless we are spiritual. But we bring nothing from the womb but a carnal nature. Therefore it follows, that we are naturally banished from the kingdom of God, and, having been deprived of the heavenly life, remain under the yoke of death. Besides, when Christ argues here, that men must be born again, because they are only flesh, he undoubtedly comprehends all mankind under the term flesh. By the flesh, therefore, is meant in this place not the body, but the soul also, and consequently every part of it. When the Popish divines restrict the word to that part which they call sensual, they do so in utter ignorance of its meaning; “Monstrent bien qu’ils n’en entendent rien.” for Christ must in that case have used an inconclusive argument, that we need a second birth, because part of us is corrupt. But if the flesh is contrasted with the Spirit, as a corrupt thing is contrasted with what is uncorrupted, a crooked thing with what is straight, a polluted thing with what is holy, a contaminated thing with what is pure, we may readily conclude that the whole nature of man is condemned by a single word. Christ therefore declares that our understanding and reason is corrupted, because it is carnal, and that all the affections of the heart are wicked and reprobate, because they too are carnal.

But here it may be objected, that since the soul is not begotten by human generation, we are not born of the flesh, as to the chief part of our nature. This led many persons to imagine that not only our bodies, but our souls also, descend to us from our parents; for they thought it absurd that original sin, which has its peculiar habitation in the soul, should be conveyed from one man to all his posterity, unless all our souls proceeded from his soul as their source. And certainly, at first sight, the words of Christ appear to convey the idea, that we are flesh, because we are born of flesh. I answer, so far as relates to the words of Christ, they mean nothing else than that we are all carnal when we are born; and that as we come into this world mortal men, our nature relishes nothing but what is flesh. He simply distinguishes here between nature and the supernatural gift; for the corruption of all mankind in the person of Adam alone did not proceed from generation, but from the appointment of God, who in one man had adorned us all, and who has in him also deprived us of his gifts. Instead of saying, therefore, that each of us draws vice and corruption from his parents, it would be more correct to say that we are all alike corrupted in Adam alone, because immediately after his revolt God took away from human nature what He had bestowed upon it.

Here another question arises; for it is certain that in this degenerate and corrupted nature some remnant of the gifts of God still lingers; and hence it follows that we are not in every respect corrupted. The reply is easy. The gifts which God hath left to us since the fall, if they are judged by themselves, are indeed worthy of praise; but as the contagion of wickedness is spread through every part, there will be found in us nothing that is pure and free from every defilement. That we naturally possess some knowledge of God, that some distinction between good and evil is engraven on our conscience, that our faculties are sufficient for the maintenance of the present life, that — in short — we are in so many ways superior to the brute beasts, that is excellent in itself, so far as it proceeds from God; but in us all these things are completely polluted, in the same manner as the wine which has been wholly infected and corrupted by the offensive taste of the vessel loses the pleasantness of its good flavor, and acquires a bitter and pernicious taste. For such knowledge of God as now remains in men is nothing else than a frightful source of idolatry and of all superstitions; the judgment exercised in choosing and distinguishing things is partly blind and foolish, partly imperfect and confused; all the industry that we possess flows into vanity and trifles; and the will itself, with furious impetuosity, rushes headlong to what is evil. Thus in the whole of our nature there remains not a drop of uprightness. Hence it is evident that we must be formed by the second birth, that we may be fitted for the kingdom of God; and the meaning of Christ’s words is, that as a man is born only carnal from the womb of his mother; he must be formed anew by the Spirit, that he may begin to be spiritual.

The word Spirit is used here in two senses, namely, for grace, and the effect of grace. For in the first place, Christ informs us that the Spirit of God is the only Author of a pure and upright nature, and afterwards he states, that we are spiritual, because we have been renewed by his power.

John 3:7-12

7. Wonder not that I said to thee, You must be born again. 8. The wind bloweth where it pleaseth, and thou hearest its voice; but knowest not whence it cometh, nor whither it goeth: so is every one that is born of the Spirit. 9. Nicodemus answered, and said to him, How can these things be? 10. Jesus answered, and said to him, Thou art a teacher of Israel, and knowest you not these things? 11. Verily, verily, I say to thee, We speak what we know, and testify what we have seen; and you receive not our testimony. 12. If ‘I have told you earthly things, and you believe not, how shall you believe if I tell you heavenly things?

7. Wonder not. This passage has been tortured by commentators in various ways. Some think that Christ reproves the gross ignorance of Nicodemus and other persons of the same class, by saying that it is not wonderful, if they do not comprehend that heavenly mystery of regeneration, since even in the order of nature they do not perceive the reason of those things which fall under the cognizance of the senses. Others contrive a meaning which, though ingenious, is too much forced: that, “as the wind blows freely, so by the regeneration of the Spirit we are set at liberty, and, having been freed from the yoke of sin, run voluntarily to God. Equally removed from Christ’s meaning is the exposition given by Augustine, that the Spirit of God exerts his power according to his own pleasure. A better view is given by Chrysostom and Cyril, who say that the comparison is taken from the wind, and apply it thus to the present passage: though its power be felt, we know not its source and cause.” While I do not differ greatly from their opinion, I shall endeavor to explain the meaning of Christ with greater clearness and certainty.

I hold by this principle, that Christ borrows a comparison from the order of nature. Nicodemus reckoned that what he had heard about regeneration and a new life was incredible, because the manner of this regeneration exceeded his capacity. To prevent him from entertaining any scruple of this sort, Christ shows that even in the bodily life there is displayed an amazing power of God, the reason of which is concealed. For all draw from the air their vital breath; we perceive the agitation of the air, but know not whence it comes to us or whither it departs. If in this frail and transitory life God acts so powerfully that we are constrained to admire his power, what folly is it to attempt to measure by the perception of our own mind his secret work in the heavenly and supernatural life, so as to believe no more than what we see? Thus Paul, when he breaks out into indignation against those who reject the doctrine of the resurrection, on the ground of its being impossible that the body which is now subject to putrefaction, after having been reduced to dust and to nothing, should be clothed with a blessed immortality, reproaches them for stupidity in not considering that a similar display of the power of God may be seen in a grain of wheat; for the seed does not spring until it; has been putrefied, (1 Corinthians 15:36, 37.) This is the astonishing wisdom of which David exclaims,

O Lord, how manifold are thy works! in wisdom hast thou made them all, (Psalm 104:24)

They are therefore excessively stupid who, having been warned by the common order of nature, do not rise higher, so as to acknowledge that the hand of God is far more powerful in the spiritual kingdom of Christ. When Christ says to Nicodemus that he ought not to wonder, we must not understand it in such a manner as if he intended that we should despise a work of God, which is so illustrious, and which is worthy of the highest admiration; but he means that we ought not to wonder with that kind of admiration which hinders our faith. For many reject as fabulous what they think too lofty and difficult. In a word, let us not doubt that by the Spirit of God we are formed again and made new men, though his manner of doing this be concealed from us.

8. The wind bloweth where it pleaseth. Not that, strictly speaking, there is will in the blowing, but because the agitation is free, and uncertain, and variable; for the air is carried sometimes in one direction and sometimes in another. How this applies to the case in hand; for if it flowed in a uniform motion like water, it would be less miraculous.

So is every one that is born of the Spirit. Christ means that the movement and operation of the Spirit of God is not less perceptible in the renewal of man than the motion of the air in this earthly and outward life, but that the manner of it is concealed; and that, therefore, we are ungrateful and malicious, if we do not adore the inconceivable power of God in the heavenly life, of which we behold so striking an exhibition in this world, and if we ascribe to him less in restoring the salvation of our soul than in upholding the bodily frame. The application will be somewhat more evident, if you turn the sentence in this manner: Such is the power and efficacy of the Holy Spirit in the renewed man

9. How can these things be? We see what is the chief obstacle in the way of Nicodemus. Every thing that he hears appears monstrous, because he does not understand the manner of it; so that there is no greater obstacle to us than our own pride; that is, we always wish to be wise beyond what is proper, and therefore we reject with diabolical pride every thing that is not explained to our reason; as if it were proper to limit the infinite power of God to our poor capacity. We are, indeed, permitted, to a certain extent, to inquire into the manner and reason of the works of God, provided that we do so with sobriety and reverence; but Nicodemus rejects it as a fable, on this ground, that he does not believe it to be possible. On this subject we shall treat more fully under the Sixth Chapter.

10. Thou art a teacher of Israel. As Christ sees that he is spending his time and pains to no purpose in teaching so proud a man, he begins to reprove him sharply. And certainly such persons will never make any progress, until the wicked confidence, with which they are puffed up, be removed. This is, very properly, placed first in order; for in the very matter in which he chiefly plumes himself on his acuteness and sagacity, Christ censures his ignorance. He thought, that not to admit a thing to be possible would be considered a proof of gravity and intelligence, because that man is accounted. foolishly credulous who assents to what is told him by another, before he has fully inquired into the reason. But still Nicodemus, with all his magisterial haughtiness, exposes himself to ridicule by more than childish hesitation about the first principles. Such hesitation, certainly, is base and shameful. For what religion have we, what knowledge of God, what rule of living well, what hope of eternal life, if we do not believe that man is renewed by the Spirit of God? There is an emphasis, therefore, in the word these; for since Scripture frequently repeats this part of doctrine, it ought not to be unknown even to the lowest class of beginners. It is utterly beyond endurance that any man should be ignorant and unskilled in it, who professes to be a teacher in the Church of God.

11. We speak what we know. Some refer this to Christ and John the Baptist; others say that the plural number is used instead of the singular. For my own part, I have no doubt that Christ mentions himself in connection with all the prophets of God, and speaks generally in the person of all. Philosophers and other vain-glorious teachers frequently bring forward trifles which they have themselves invented; but Christ claims it as peculiar to himself and all the servants of God, that they deliver no doctrine but what is certain. For God does not send ministers to prattle about things that are unknown or doubtful, but trains them in his school, that what they have learned from himself they may afterwards deliver to others. Again, as Christ, by this testimony, recommends to us the certainty of his doctrine, so he enjoins on all his ministers a law of modesty, not to put forward their own dreams or conjectures — not to preach human inventions, which have no solidity in theme but to render a faithful and pure testimony to God. Let every man, therefore, see what the Lord has revealed to him, that no man may go beyond the bounds of his faith; and, lastly, that no man may allow himself to speak any thing but what he has heard from the Lord. It ought to be observed, likewise, that Christ here confirms his doctrine by an oath, that it may have full authority over us.

You receive not our testimony. This is added, that the Gospel may lose nothing on account of the ingratitude of men. For since few persons are to be found who exercise faith in the truth of God, and since the truth is everywhere rejected by the world, we ought to defend it against contempt, that its majesty may not be held in less estimation, because the whole world despises it, and obscures it by impiety. Now though the meaning of the words be simple and one, still we must draw from this passage a twofold doctrine. The first is, that our faith in the Gospel may not be weakened, if it have few disciples on the earth; as if Christ had said, Though you do not receive my doctrine, it remains nevertheless certain and durable; for the unbelief of men will never prevent God from remaining always true. The other is, that they who, in the present day, disbelieve the Gospel, will not escape with impunity, since the truth of God is holy and sacred. We ought to be fortified with this shield, that we may persevere in obedience to the Gospel in opposition to the obstinacy of men. True indeed, we must hold by this principle, that our faith be founded on God. But when we have God as our security, we ought, like persons elevated above the heavens, boldly to tread the whole world under our feet, or regard it with lofty disdain, rather than allow the unbelief of any persons whatever to fill us with alarm. As to the complaint which Christ makes, that his testimony is not received, we learn from it, that the word of God has, in all ages, been distinguished by this peculiar feature, that they who believed it were few; for the expression — you receive not — belongs to the greater number, and almost to the whole body of the people. There is no reason, therefore, that we should now be discouraged, if the number of those who believe be small.

12. If I have told you earthly things. Christ concludes that it ought to be laid to the charge of Nicodemus and others, if they do not make progress in the doctrine of the Gospel; for he shows that the blame does not lie with him, that all are not properly instructed, since he comes down even to the earth, that he may raise us to heaven. It is too common a fault that men desire to be taught in an ingenious and witty style. Hence, the greater part of men are so delighted with lofty and abstruse speculations. Hence, too, many hold the Gospel in less estimation, because they do not find in it high-sounding words to fill their ears, and on this account do not deign to bestow their attention on a doctrine so low and mean. But it shows an extraordinary degree of wickedness, that we yield less reverence to God speaking to us, because he condescends to our ignorance; and, therefore, when God prattles to us in Scripture in a rough and popular style, let us know that this is done on account of the love which he bears to us. “Pour l’amour de nous.” Whoever exclaims that he is offended by such meanness of language, or pleads it as an excuse for not subjecting himself to the word of God, speaks falsely; for he who cannot endure to embrace God, when he approaches to him, will still less fly to meet him above the clouds.

Earthly things. Some explain this to mean the elements of spiritual doctrine; for self-denial may be said to be the commencement of piety. But I rather agree with those who refer it to the form of instruction; for, though the whole of Christ’s discourse was heavenly, yet he spoke in a manner so familiar, that the style itself had some appearance of being earthly. Besides, these words must not be viewed as referring exclusively to a single sermon; for Christ’s ordinary method of teaching — that is, a popular simplicity of style — is here contrasted with the pompous and high-sounding phrases to which ambitious men are too strongly addicted.

John 3:13-18

13. And “Car personne n’est monte;” — “For no one hath ascended.” no one hath ascended to heaven but he who came down from heaven, the Son of man who is in heaven. 14. And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up; 15. That whosoever believeth in him may not perish, but have eternal life. 16. For God so loved the world, that he gave his only-begotten Son; that whosoever believeth in him may not perish, but may have eternal life. 17. For God hath not sent his Son into the world to condemn the world, but that the world may be saved by him. 18. He who believeth in him is not condemned; but he who believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.

13. No one hath ascended to heaven. He again exhorts Nicodemus not to trust to himself and his own sagacity, because no mortal man can, by his own unaided powers, enter into heaven, but only he who goes thither under the guidance of the Son of God. For to ascend to heaven means here, “to have a pure knowledge of the mysteries of God, and the light of spiritual understanding.” For Christ gives here the same instruction which is given by Paul, when he declares that

the sensual man does not comprehend the things which are of God, (1 Corinthians 2:16;)

and, therefore, he excludes from divine things all the acuteness of the human understanding, for it is far below God.

But we must attend to the words, that Christ alone, who is heavenly, ascends to heaven, but that the entrance is closed against all others. For, in the former clause, he humbles us, when he excludes the whole world from heaven. Paul enjoins

those who are desirous to be wise with God to be fools with themselves, (1 Corinthians 3:18.)

There is nothing which we do with greater reluctance. For this purpose we ought to remember, that all our senses fail and give way when we come to God; but, after having shut us out from heaven, Christ quickly proposes a remedy, when he adds, that what was denied to all others is granted to the Son of God. And this too is the reason why he calls himself the Son of man, that we may not doubt that we have an entrance into heaven in common with him who clothed himself with our flesh, that he might make us partakers of all blessings. Since, therefore, he is the Father’s only Counselor, (Isaiah 9:6,) he admits us into those secrets which otherwise would have remained in concealment.

Who is in heaven. It may be thought absurd to say that he is in heaven, while he still dwells on the earth. If it be replied, that this is true in regard to his Divine nature, the mode of expression means something else, namely, that while he was man, he was in heaven. It might be said that no mention is here made of any place, but that Christ is only distinguished from others, in regard to his condition, because he is the heir of the kingdom of God, from which the whole human race is banished; but, as it very frequently happens, on account of the unity of the Person of Christ, that what properly belongs to one nature is applied to another, we ought not to seek any other solution. Christ, therefore, who is in heaven, hath clothed himself with our flesh, that, by stretching out his brotherly hand to us, he may raise us to heaven along with him.

14. And as Moses lifted up the serpent. He explains more clearly why he said that it is he alone to whom heaven is opened; namely, that he brings to heaven all who are only willing to follow him as their guide; for he testifies that he will be openly and publicly manifested to all, that he may diffuse his power over men of every class. “Sur toutes manieres de gens.” To be lifted up means to be placed in a lofty and elevated situation, so as to be exhibited to the view of all. This was done by the preaching of the Gospel; for the explanation of it which some give, as referring to the cross, neither agrees with the context nor is applicable to the present subject. The simple meaning of the words therefore is, that, by the preaching of the Gospel, Christ was to be raised on high, like a standard to which the eyes of all would be directed, as Isaiah had foretold, (Isaiah 2:2.) As a type of this lifting up, he refers to the brazen serpent, which was erected by Moses, the sight of which was a salutary remedy to those who had been wounded by the deadly bite of serpents. The history of that transaction is well known, and is detailed in Numbers 21:9. Christ introduces it in this passage, in order to show that he must be placed before the eyes of all by the doctrine of the Gospel, that all who look at him by faith may obtain salvation. Hence it ought to be inferred that Christ is clearly exhibited to us in the Gospel, in order that no man may complain of obscurity; and that this manifestation is common to all, and that faith has its own look, by which it perceives him as present; as Paul tells us that a lively portrait of Christ with his cross is exhibited, when he is truly preached, (Galatians 3:1.)

The metaphor is not inappropriate or far-fetched. As it was only the outward appearance of a serpent, but contained nothing within that was pestilential or venomous, so Christ clothed himself with the form of sinful flesh, which yet was pure and free from all sin, that he might cure in us the deadly wound of sin. It was not in vain that, when the Jews were wounded by serpents, the Lord formerly prepared this kind of antidote; and it tended to confirm the discourse which Christ delivered. For when he saw that he was despised as a mean and unknown person, he could produce nothing more appropriate than the lifting up of the serpent, to tell them, that they ought not to think it strange, if, contrary to the expectation of men, he were lifted up on high from the very lowest condition, because this had already been shadowed out under the Law by the type of the serpent.

A question now arises: Does Christ compare himself to the serpent, because there is some resemblance; or, does he pronounce it to have been a sacrament, as the Manna was? For though the Manna was bodily food, intended for present use, yet Paul testifies that it was a spiritual mystery, (1 Corinthians 10:3.) I am led to think that this was also the case with the brazen serpent, both by this passage, and the fact of its being preserved for the future, until the superstition of the people had converted it into an idol, (2 Kings 18:4.) If any one form a different opinion, I do not debate the point with him.

16. For God so loved the world. Christ opens up the first cause, and, as it were, the source of our salvation, and he does so, that no doubt may remain; for our minds cannot find calm repose, until we arrive at the unmerited love of God. As the whole matter of our salvation must not be sought any where else than in Christ, so we must see whence Christ came to us, and why he was offered to be our Savior. Both points are distinctly stated to us: namely, that faith in Christ brings life to all, and that Christ brought life, because the Heavenly Father loves the human race, and wishes that they should not perish. And this order ought to be carefully observed; for such is the wicked ambition which belongs to our nature, that when the question relates to the origin of our salvation, we quickly form diabolical imaginations about our own merits. Accordingly, we imagine that God is reconciled to us, because he has reckoned us worthy that he should look upon us. But Scripture everywhere extols his pure and unmingled mercy, which sets aside all merits.

And the words of Christ mean nothing else, when he declares the cause to be in the love of God. For if we wish to ascend higher, the Spirit shuts the door by the mouth of Paul, when he informs us that this love was founded on the purpose of his will, (Ephesians 1:5.) And, indeed, it is very evident that Christ spoke in this manner, in order to draw away men from the contemplation of themselves to look at the mercy of God alone. Nor does he say that God was moved to deliver us, because he perceived in us something that was worthy of so excellent a blessing, but ascribes the glory of our deliverance entirely to his love. And this is still more clear from what follows; for he adds, that God gave his Son to men, that they may not perish. Hence it follows that, until Christ bestow his aid in rescuing the lost, all are destined to eternal destruction. This is also demonstrated by Paul from a consideration of the time;

for he loved us while we were still enemies by sin, (Romans 5:8, 10.)

And, indeed, where sin reigns, we shall find nothing but the wrath of God, which draws death along with it. It is mercy, therefore, that reconciles us to God, that he may likewise restore us to life.

This mode of expression, however, may appear to be at variance with many passages of Scripture, which lay in Christ the first foundation of the love of God to us, and show that out of him we are hated by God. But we ought to remember — what I have already stated — that the secret love with which the Heavenly Father loved us in himself is higher than all other causes; but that the grace which he wishes to be made known to us, and by which we are excited to the hope of salvation, commences with the reconciliation which was procured through Christ. For since he necessarily hates sin, how shall we believe that we are loved by him, until atonement has been made for those sins on account of which he is justly offended at us? Thus, the love of Christ must intervene for the purpose of reconciling God to us, before we have any experience of his fatherly kindness. But as we are first informed that God, because he loved us, gave his Son to die for us, so it is immediately added, that it is Christ alone on whom, strictly speaking, faith ought to look.

He gave his only-begotten Son, that whosoever believeth on him may not perish. This, he says, is the proper look of faith, to be fixed on Christ, in whom it beholds the breast of God filled with love: this is a firm and enduring support, to rely on the death of Christ as the only pledge of that love. The word only-begotten is emphatic, (ἐμφατικὸν) to magnify the fervor of the love of God towards us. For as men are not easily convinced that God loves them, in order to remove all doubt, he has expressly stated that we are so very dear to God that, on our account, he did not even spare his only-begotten Son. Since, therefore, God has most abundantly testified his love towards us, whoever is not satisfied with this testimony, and still remains in doubt, offers a high insult to Christ, as if he had been an ordinary man given up at random to death. But we ought rather to consider that, in proportion to the estimation in which God holds his only-begotten Son, so much the more precious did our salvation appear to him, for the ransom of which he chose that his only-begotten Son should die. To this name Christ has a right, because he is by nature the only Son of God; and he communicates this honor to us by adoption, when we are engrafted into his body.

That whosoever believeth on him may not perish. It is a remarkable commendation of faith, that it frees us from everlasting destruction. For he intended expressly to state that, though we appear to have been born to death, undoubted deliverance is offered to us by the faith of Christ; and, therefore, that we ought not to fear death, which otherwise hangs over us. And he has employed the universal term whosoever, both to invite all indiscriminately to partake of life, and to cut off every excuse from unbelievers. Such is also the import of the term World, which he formerly used; for though nothing will be found in the world that is worthy of the favor of God, yet he shows himself to be reconciled to the whole world, when he invites all men without exception to the faith of Christ, which is nothing else than an entrance into life.

Let us remember, on the other hand, that while life is promised universally to all who believe in Christ, still faith is not common to all. For Christ is made known and held out to the view of all, but the elect alone are they whose eyes God opens, that they may seek him by faith. Here, too, is displayed a wonderful effect of faith; for by it we receive Christ such as he is given to us by the Father — that is, as having freed us from the condemnation of eternal death, and made us heirs of eternal life, because, by the sacrifice of his death, he has atoned for our sins, that nothing may prevent God from acknowledging us as his sons. Since, therefore, faith embraces Christ, with the efficacy of his death and the fruit of his resurrection, we need not wonder if by it we obtain likewise the life of Christ.

Still it is not yet very evident why and how faith bestows life upon us. Is it because Christ renews us by his Spirit, that the righteousness of God may live and be vigorous in us; or is it because, having been cleansed by his blood, we are accounted righteous before God by a free pardon? It is indeed certain, that these two things are always joined together; but as the certainty of salvation is the subject now in hand, we ought chiefly to hold by this reason, that we live, because God loves us freely by not imputing to us our sins. For this reason sacrifice is expressly mentioned, by which, together with sins, the curse and death are destroyed. I have already explained the object of these two clauses,

which is, to inform us that in Christ we regain the possession of life, of which we are destitute in ourselves; for in this wretched condition of mankind, redemption, in the order of time, goes before salvation.

17. For God sent not his Son into the world to condemn the world. It is a confirmation of the preceding statement; for it was not in vain that God sent his own Son to us. He came not to destroy; and therefore it follows, that it is the peculiar office of the Son of God, that all who believe may obtain salvation by him. There is now no reason why any man should be in a state of hesitation, or of distressing anxiety, as to the manner in which he may escape death, when we believe that it was the purpose of God that Christ should deliver us from it. The word world is again repeated, that no man may think himself wholly excluded, if he only keep the road of faith.

The word judge (πρίνω) is here put for condemn, as in many other passages. When he declares that he did not come to condemn the world, he thus points out the actual design of his coming; for what need was there that Christ should come to destroy us who were utterly ruined? We ought not, therefore, to look at any thing else in Christ, than that God, out of his boundless goodness chose to extend his aid for saving us who were lost; and whenever our sins press us — whenever Satan would drive us to despair — we ought to hold out this shield, that God is unwilling that we should be overwhelmed with everlasting destruction, because he has appointed his Son to be the salvation of the world

When Christ says, in other passages, that he is come to judgment, (John 9:39;) when he is called a stone of offense, (1 Peter 2:7;) when he is said to be set for the destruction of many, (Luke 2:34:) this may be regarded as accidental, or as arising from a different cause; for they who reject the grace offered in him deserve to find him the Judge and Avenger of contempt so unworthy and base. A striking instance of this may be seen in the Gospel; for though it is strictly

the power of God for salvation to every one who believeth, (Romans 1:16,)

the ingratitude of many causes it to become to them death. Both have been well expressed by Paul, when he boasts of

having vengeance at hand, by which he will punish all the adversaries of his doctrine after that the obedience of the godly shall have been fulfilled, (2 Corinthians 10:6)

The meaning amounts to this, that the Gospel is especially, and in the first instance, appointed for believers, that it may be salvation to them; but that afterwards believers will not escape unpunished who, despising the grace of Christ, chose to have him as the Author of death rather than of life.

18. He who believeth in him is not condemned. When he so frequently and so earnestly repeats, that all believers are beyond danger of death, we may infer from it the great necessity of firm and assured confidence, that the conscience may not be kept perpetually in a state of trembling and alarm. He again declares that, when we have believed, there is no remaining condemnation, which he will afterwards explain more fully in the Fifth Chapter. The present tense — is not condemned — is here used instead of the future tense — shall not be condemned — according to the custom of the Hebrew language; for he means that believers are safe from the fear of condemnation.

But he who believeth not is condemned already This means that there is no other remedy by which any human being can escape death; or, in other words, that for all who reject the life given to them in Christ, there remains nothing but death, since life consists in nothing else than in faith. The past tense of the verb, is condemned already, (ἤδη κέκριται,) was used by him emphatically, (ἐμφατικῶς,) to express more strongly that all unbelievers are utterly ruined. But it ought to be observed that Christ speaks especially of those whose wickedness shall be displayed in open contempt of the Gospel. For though it is true that there never was any other remedy for escaping death than that men should betake themselves to Christ, yet as Christ here speaks of the preaching of the Gospel, which was to be spread throughout the whole world, he directs his discourse against those who deliberately and maliciously extinguish the light which God had kindled.

John 3:19-21

19. And this is the condemnation, that light is come into the world; and men loved darkness rather than light; for their works were evil. 20. For whosoever doeth what is evil hateth the light, and cometh not to the light, that his works may not be discovered. 21. But he who doeth truth cometh to the light, that his works may be made manifest, that they are done in God. “Faites selon Dieu;” — “done according to God.”

19. And this is the condemnation He meets the murmurs and complaints, by which wicked men are wont to censure — what they imagine to be the excessive rigour of God, when he acts towards them with greater severity than they expected. All think it harsh that they who do not believe in Christ should be devoted to destruction. That no man may ascribe his condemnation to Christ, he shows that every man ought to impute the blame to himself. The reason is, that unbelief is a testimony of a bad conscience; and hence it is evident that it is their own wickedness which hinders unbelievers from approaching to Christ. Some think that he points out here nothing more than the mark of condemnation; but, the design of Christ is, to restrain the wickedness of men, that they may not, according to their custom, dispute or argue with God, as if he treated them unjustly, when he punishes unbelief with eternal death. He shows that such a condemnation is just, and is not liable to any reproaches, not only because those men act wickedly, who prefer darkness to light, and refuse the light which is freely offered to them, but because that hatred of the light arises only from a mind that is wicked and conscious of its guilt. A beautiful appearance and lustre of holiness may indeed be found in many, who, after all, oppose the Gospel; but, though they appear to be holier than the angels, there is no room to doubt that they are hypocrites, who reject the doctrine of Christ for no other reason than because they love their lurking-places by which their baseness may be concealed. Since, therefore, hypocrisy alone renders men hateful to God, all are held convicted, because were it not that, blinded by pride, they delight in their crimes, they would readily and willingly receive the doctrine of the Gospel.

20. For whosoever doeth what is evil. The meaning is, that the light is hateful to them for no other reason than because they are wicked and desire to conceal their sins, as far as lies in their power. Hence it follows that, by rejecting the remedy, they may be said purposely to cherish the ground of their condemnation. We are greatly mistaken, therefore, if we suppose that they who are enraged against the Gospel are actuated by godly zeal, when, on the contrary, they abhor and shun the light, that they may more freely flatter themselves in darkness

21. But he who doeth truth This appears to be an improper and absurd statement, unless you choose to admit that some are upright and true, before they have been renewed by the Spirit of God, which does not at all agree with the uniform doctrine of Scripture; for we know that faith is the root from which the fruits of good works spring. To solve this difficulty, Augustine says, that to do truth means “to acknowledge that we are miserable and destitute of all power of doing good;” and, certainly, it is a true preparation for faith, when a conviction of our poverty compels us to flee to the grace of God. But all this is widely removed from Christ’s meaning, for he intended simply to say that those who act sincerely desire nothing more earnestly than light, that their works may be tried; because, when such a trial has been made, it becomes more evident that, in the sight of God, they speak the truth and are free from all deceit. Now it would be inconclusive reasoning, were we to infer from this, that men have a good conscience before they have faith; for Christ does not say that the elect believe, so as to deserve the praise of good works, but only what unbelievers would do, if they had not a bad conscience.

Christ employed the word truth, because, when we are deceived by the outward lustre of works, we do not consider what is concealed within. Accordingly, he says, that men who are upright and free from hypocrisy willingly go into the presence of God, who alone is the competent Judge of our works. For those works are said to be done in God or according to God, which are approved by Him, and which are good according to His rule. Hence let us learn that we must not judge of works in any other way than by bringing them to the light of the Gospel, because our reason is wholly blind.

John 3:22-28

22. After these things came Jesus, and his disciples, into the land of Judea, and there he remained with them and baptized. 23. And John also was baptizing in Enon, near Salim; because there were many waters there. They came therefore and were baptized. 24. For John was not yet cast into prison. 25. A question then arose between the disciples of John and the Jews about purifying. 26. And they came to John, and said to him, Rabbi, he who was with thee beyond Jordan, to whom thou gavest testimony, lo, he baptizeth, and all men come to him. 27. John answered and said, A man cannot receive any thing, unless it be given to him from heaven. 28. Yourselves are witnesses to me, that I said, I am not Christ, but was sent before him.

22. After these things came Jesus. It is probable that Christ, when the feast was past, came into that part of Judea which was in the vicinity of the town Enon, which was situated in the tribe of Manasseh. The Evangelist says that there were many waters there, and these were not so abundant in Judea. Now geographers tell us, that these two towns, Enon and Salim, were not far from the confluence of the river Jordan and the brook Jabbok; and they add that Scythopolis was near them. From these words, we may infer that John and Christ administered baptism by plunging the whole body beneath the water; though we ought not to give ourselves any great uneasiness about the outward rite, provided that it agree with the spiritual truth, and with the Lord’s appointment and rule. So far as we are able to conjecture, the; vicinity of those places caused various reports to be circulated, and many discussions to arise, about the Law, about the worship of God, and about the condition of the Church, in consequence of two persons who administered baptism having arisen at the same time. For when the Evangelist says that Christ baptized, I refer this to the commencement of his ministry; namely, that he then began to exercise publicly the office which was appointed to him by the Father. And though Christ did this by his disciples, yet he is here named as the Author of the baptism, without mentioning his ministers, who did nothing but in his name and by his command. On this subject, we shall have something more to say in the beginning of the next Chapter.

25. A question then arose. Not without a good reason does the Evangelist relate that a question arose from the disciples of John; for just in proportion as they were ill-informed about doctrine, they are so much the more eager to enter into debate, as ignorance is always bold and presumptuous. If others had attacked them, they might have been excused; but when they themselves, though unfit to maintain the contest, voluntarily provoke the Jews, it is a rash and foolish proceeding. Now the words mean, that “the question was raised by them;” and not only were they to blame for taking up a matter which they did not understand, and speaking about it rashly and beyond the measure of their knowledge; but another fault — not less than the former — was, that they did not so much intend to maintain the lawfulness of Baptism as to defend the cause of their master, that his authority might remain unimpaired. In both respects, they deserved reproof, because, not understanding what was the real nature of Baptism, they expose the holy ordinance of God to ridicule, and because, by sinful ambition, they undertake to defend the cause of their master against Christ.

It is evident, therefore, that they were astonished and confounded by a single word, when it was represented to them that Christ also was baptizing; for while their attention was directed to the person of a man, and to outward appearance, “Et apparence exterieure.” they gave themselves less concern about the doctrine. We are taught, by their example, into what mistakes those men fall who are actuated by a sinful desire to please men rather than by a zeal for God; and we are likewise reminded that the single object which we ought to have in view and to promote by all means is, that Christ alone may have the pre-eminence.

About purifying The question was about purifying; for the Jews had various baptisms and washings “De baptesmes et lavemens.” enjoined by the Law; and not satisfied with those which God had appointed, “Que Dieu avoit instituez.” they carefully observed many others which had been handed down from their ancestors. When they find that, in addition to so great a number and variety of purifyings, a new method of purifying is introduced by Christ and by John, they look upon it as absurd.

26. To whom thou gavest testimony. By this argument they endeavor either to make Christ inferior to John, or to show that John, by doing him honor, had laid him under obligations; for they reckon that John conferred a favor on Christ by adorning him with such honorable titles. As if it had not been the duty of John to make such a proclamation, or rather, as if it had not been John’s highest dignity to be the herald of the Son of God. Nothing could have been more unreasonable than to make Christ inferior to John, because his testimony was highly favorable; for we know what John’s testimony was. The expression which they use — all men come to Christ — is the language of envious persons, “C’est une parole de gens envieux.” and proceeds from sinful ambition; for they are afraid that the crowd will immediately forsake their master.

27. A man cannot receive any thing. Some refer these words to Christ, as if John accused the disciples of wicked presumption in opposition to God, by endeavoring to deprive Christ of what the Father had given to him. They suppose the meaning to be this: “That within so short a time he has risen to so great honor, is the work of God; and therefore it is in vain for you to attempt to degrade him whom God with his own hand has raised on high.” Others think that it is an exclamation into which he indignantly breaks forth, because his disciples had hitherto made so little progress. And certainly it was excessively absurd that they should still endeavor to reduce to the rank of ordinary men him who, they had so often heard, was the Christ, that he might not rise above his own servants; and, therefore, John might justly have said that it is useless to spend time in instructing men, because they are dull and stupid, until they are renewed in mind.

But I rather agree with the opinion of those who explain it as applying to John, as asserting that it is not in his power, or in theirs, to make him great, because the measure of us all is to be what God intended us to be. For if even the Son of God took not that honour to himself, (Hebrews 5:4,) what man of the ordinary rank would venture to desire more than what the Lord has given him? This single thought, if it were duly impressed on the minds of us all, would be abundantly sufficient for restraining ambition; and were ambition corrected and destroyed, the plague of contentions would likewise be removed. How comes it then, that every man exalts himself more than is proper, but because we do not depend on the Lord, so as to be satisfied with the rank which he assigns to us?

28. You are witnesses to me. John expostulates with his disciples that they did not give credit to his statements. He had often warned them that he was not the Christ; and, therefore, it only remained that he should be a servant and subject to the Son of God along with others. And this passage is worthy of notice; for, by affirming that he is not the Christ, he reserves nothing for himself but to be subject to the head, and to serve in the Church as one of the rest, and not to be so highly exalted as to obscure the honor of the Head. He says that he was sent before, to prepare the way for Christ, as kings are wont to have heralds or forerunners.

John 3:29-34

29. He who hath the bride is the bridegroom; but the friend of the bridegroom, who standeth, and heareth him, rejoiceth exceedingly on account of the bridegroom’s voice. This my joy, therefore, is fulfilled. 30. He must increase, but I must decrease. 31. He who cometh from above is above all; he who is from the earth is of the earth, and speaketh “Et parle de la terre, ou, comme issu de terre;” — “and speaketh of the earthy or, as having proceeded from the earth.” of the earth: he who cometh from heaven is above all. 32. And what he hath seen and heard, this he testifieth, and no man receiveth his testimony. 33. But he who receiveth his testimony hath sealed that God is true. 34. For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure.

29. He who hath the bride. By this comparison, he confirms more fully the statement, that it is Christ alone who is excluded from the ordinary rank of men. For as he who marries a wife does not call and invite his friends to the marriage, in order to prostitute the bride to them, or, by giving up his own rights, to allow them to partake with him of the nuptial bed, but rather that the marriage, being honored by them, may be rendered more sacred; so Christ does not call his ministers to the office of teaching, in order that, by conquering the Church, they may claim dominion over it, but that he may make use of their faithful labors for associating them with himself. It is a great and lofty distinction, that men are appointed over the Church, to represent the person of the Son of God. They are, therefore, like the friends whom the bridegroom brings with him, that they may accompany him in celebrating the marriage; but we must attend to the distinction, that ministers, being mindful of their rank, may not appropriate to themselves what belongs exclusively to the bridegroom The whole amounts to this, that all the eminence which teachers may possess among themselves ought not to hinder Christ from ruling alone in his Church, or from governing it alone by his word.

This comparison frequently occurs in Scripture, when the Lord intends to express the sacred bond of adoption, by which he binds us to himself. For as he offers himself to be truly enjoyed by us, that he may be ours, so he justly claims from us that mutual fidelity and love which the wife owes to her husband. This marriage is entirely fulfilled in Christ, whose flesh and bones we are, as Paul informs us, (Ephesians 5:30.) The chastity demanded by him consists chiefly in the obedience of the Gospel, that we may not suffer ourselves to be led aside from its pure simplicity, as the same Apostle teaches us, (2 Corinthians 11:2, 3.) We must, therefore, be subject to Christ alone, he must be our only Head, we must not turn aside a hair’s-breadth from the simple doctrine of the Gospel, he alone must have the highest glory, that he may retain the right and authority of being a bridegroom to us.

But what are ministers to do? Certainly, the Son of God calls them, that they may perform their duty to him in conducting the sacred marriage; and, therefore, their duty is, to take care, in every way, that the spouse — who is committed to their charge — may be presented by them as a chaste virgin to her husband; which Paul, in the passage already quoted, boasts of having done. But they who draw the Church to themselves rather than to Christ are guilty of basely violating the marriage which they ought to have honored. And the greater the honor which Christ confers on us, by making us the guardians of his spouse, so much the more heinous is our want of fidelity, if we do not endeavor to maintain and defend his right.

This my joy therefore is fulfilled. He means that he has obtained the fulfillment of all his desires, and that he has nothing further to wish, when he sees Christ reigning, and men listening to him as he deserves. Whoever shall have such affections that, laying aside all regard to himself, he shall extol Christ and be satisfied with seeing Christ honored, will be faithful and successful in ruling the Church; but, whoever shall swerve from that end in the slightest degree will be a base adulterer, and will do nothing else than corrupt the spouse of Christ.

30. He must increase. John the Baptist proceeds farther; for, having formerly been raised by the Lord to the highest dignity, he shows that this was only for a time, but now that the Sun of Righteousness, (Malachi 4:2) has arisen, he must give way; and, therefore, he not only scatters and drives away the empty fumes of honor which had been rashly and ignorantly heaped upon him by men, but also is exceedingly careful that the true and lawful honor which the Lord had bestowed on him may not obscure the glory of Christ. Accordingly, he tells us that the reason why he had been hitherto accounted a great Prophet was, that for a time only he was placed in so lofty a station, until Christ came, to whom he must surrender his office. In the meantime, he declares that he will most willingly endure to be reduced to nothing, provided that Christ occupy and fill the whole world with his rays; and this zeal of John all pastors of the Church ought to imitate by stooping with the head and shoulders to elevate Christ.

31. He who cometh from above. By another comparison he shows how widely Christ differs from all the rest, and how far he is above them; for he compares him to a king or distinguished general, who, speaking from his lofty seat, ought to be heard with reverence for his authority, but shows that it is enough for himself to speak from the lowest footstool of Christ. “Au marchepied de Christ.” In the second clause the old Latin translation has only once the words, is of the earth; but the Greek manuscripts agree in repeating the words twice. I suspect that ignorant men considered the repetition to be superfluous, and therefore erased it; but the meaning is: he who is of earth gives evidence of his descent, and remains in an earthly rank according to the condition of his nature. He maintains that it is peculiar to Christ alone to speak from above, because he came from heaven

But it may be asked, Did not John also come from heaven, as to his calling and office, and was it not therefore the duty of men to hear the Lord speaking by his mouth? For he appears to do injustice to the heavenly doctrine which he delivers. I reply, this was not said absolutely, but by comparison. If ministers be separately considered, they speak as from heaven, with the highest authority, what God commanded them; but, as soon as they begin to be contrasted with Christ, they must no longer be anything. Thus the Apostle, comparing the Law with the Gospel, says,

Since they escaped not who despised him that spoke on earth, beware lest you despise him who is from heaven, (Hebrews 12:25.)

Christ, therefore, wishes to be acknowledged in his ministers, but in such a manner that he may remain the only Lord, and that they may be satisfied with the rank of servants; but especially when a comparison is made, he wishes to be so distinguished that he alone may be exalted.

32. And what he hath seen and heard. John proceeds in the discharge of his office; for, in order to procure disciples for Christ, he commends Christ’s doctrine as certain, because he utters nothing but what he has received from the Father. Seeing and hearing are contrasted with doubtful opinions, unfounded rumors, and every kind of falsehoods; for he means that Christ teaches nothing but what has been fully ascertained. But some one will say that little credit is due to him who has nothing but what he has heard. I reply, this word denotes that Christ has been taught by the Father, so that he brings forward nothing but what is divine, or, in other words, what has been revealed to him by God.

Now this belongs to the whole person of Christ, so far as the Father sent him into the world as His ambassador and interpreter. He afterwards charges the world with ingratitude, in basely and wickedly rejecting such an undoubted and faithful interpreter of God. In this way he meets the offense which might cause many to turn aside from the faith, and might hinder or retard the progress of many; for, as we are accustomed to depend too much on the judgment of the world, a considerable number of persons judge of the Gospel by the contempt of the world, or at least, where they see it everywhere rejected, they are prejudiced by that event, and are rendered more unwilling and more slow to believe. And, therefore, whenever we see such obstinacy in the world, let this admonition hold us in constant obedience to the Gospel, that it is truth which came from God. When he says that NO-MAN, receiveth his testimony, he means that there are very few and almost no believers, when compared with the vast crowd of unbelievers.

33. But he who receiveth his testimony. Here he exhorts and encourages the godly to embrace boldly the doctrine of the Gospel, as if he had said that there was no reason why they should be ashamed or uneasy on account of their small number, since they have God as the Author of their faith, who alone abundantly supplies to us the place of all the rest. And, therefore, though the whole world should refuse or withhold faith in the Gospel, this ought not to prevent good men from giving their assent to God. They have something on which they may safely rest, when they know that to believe the Gospel is nothing else than to assent to the truths which God has revealed. Meanwhile, we learn that it is peculiar to faith to rely on God, and to be confirmed by his words; for there can be no assent, unless God have, first of all, come forward and spoken. By this doctrine faith is not only distinguished from all human inventions, but likewise from doubtful and wavering opinions; for it must correspond to the truth of God, which is free from all doubt, and therefore, as God cannot lie, it would be absurd that faith should waver. Fortified by this defense, whatever contrivances Satan may employ in his attempts to disturb and shake us, we shall always remain victorious.

Hence, too, we are reminded how acceptable and precious a sacrifice in the sight of God faith is. As nothing is more dear to him than his truth, so we cannot render to him more acceptable worship than when we acknowledge by our faith that He is true, for then we ascribe that honor which truly belongs to him. On the other hand, we cannot offer to him a greater insult than not to believe the Gospel; for he cannot be deprived of his truth without taking away all his glory and majesty. His truth is in some sort closely linked with the Gospel, and it is his will that there it should be recognized. Unbelievers, therefore, as far as lies in their power, leave to God nothing whatever; not that their wickedness overthrows the faithfulness of God, but because they do not hesitate to charge God with falsehood. If we are not harder than stones, this lofty title by which faith is adorned ought to kindle in our minds the most ardent love of it; for how great is the honor which God confers on poor worthless men, when they, who by nature are nothing else than falsehood and vanity, are thought worthy of attesting by their signature the sacred truth of God?

34. For he whom God hath sent speaketh the words of God. He confirms the preceding statement, for he shows that we have actually to do with God, when we receive the doctrine of Christ; because Christ proceeded from none else than from the Heavenly Father. It is, therefore, God alone who speaks to us by him; and, indeed, we do not assign to the doctrine of Christ all that it deserves, unless we acknowledge it to be divine.

For God giveth not the Spirit by measure. This passage is explained in two ways. Some extend it to the ordinary dispensation in this manner: that God, who is the inexhaustible fountain of all benefits, does not in the least degree diminish his resources, when he largely and plentifully bestows his gifts on men. They who draw from any vessel what they give to others come at last to the bottom; but there is no danger that any thing of this sort can happen with God, nor will the abundance of his gifts ever be so large that he cannot go beyond it, whenever he shall be pleased to make a new exercise of liberality. This exposition appears to have some plausibility, for the sentence is indefinite; that is, it does not expressly point out any person. “C’est a dire, ne determine point certaine personne.”

But I am more disposed to follow Augustine, who explains that it was said concerning Christ. Nor is there any force in the objection, that no express mention is made of Christ in this clause, since all ambiguity is removed by the next clause, in which that which might seem to have been said indiscriminately about many is limited to Christ. For these words were unquestionably added for the sake of explanation, that the Father hath given all things into the hand of his Son, because he loveth him, and ought therefore to be read as placed in immediate connection. The verb in the present tense — giveth — denotes, as it were, a continued act; for though Christ was all at once endued with the Spirit in the highest perfection, yet, as he continually flows, as it were, from a source, and is widely diffused, there is no impropriety in saying that Christ now receives him from the Father. But if any one choose to interpret it more simply, it is no unusual thing that there should be a change of tenses in such verbs, and that giveth should be put for hath given “Et que Donne soit mis pour et donne.”

The meaning is now plain, that the Spirit was not given to Christ by measure, as if the power of grace which he possesses were in any way limited; as Paul teaches that

to every one is given according to the measure of the gift, (Ephesians 4:7,)

so that there is no one who alone has full abundance. For while this is the mutual bond of brotherly intercourse between us, that no man separately considered has every thing that he needs, but all require the aid of each other, Christ differs from us in this respect, that the Father has poured out upon him an unlimited abundance of his Spirit. And, certainly, it is proper that the Spirit should dwell without measure in him, that we may all draw out of his fullness, as we have seen in the first chapter. And to this relates what immediately follows, that the Father hath given all things into his hand; for by these words John the Baptist not only declares the excellence of Christ, but, at the same time, points out the end and use of the riches with which he is endued; namely, that Christ, having been appointed by the Father to be the administrator, he distributes to every one as he chooses, and as he finds to be necessary; as Paul explains more fully in the fourth chapter of the Epistle to the Ephesians, which I lately quoted. Although God enriches his own people in a variety of ways, this is peculiar to Christ alone, that he has all things in his hand

John 3:35-36

35. The Father loveth the Son, and hath given all things into his hand. 36. He who believeth in the Son hath eternal life; but he who believeth not in the Son “Qui ne croit point au Fils, ou, qui desobeit au Fils;” — “who believeth not in the Son, or, who disobeyeth the Son.” shall not see life, but the wrath of God abideth on him.

35. The Father loveth the Son. But what is the meaning of this reason? Does he regard all others with hatred? The answer is easy, that he does not speak of the common love with which God regards men whom he has created, or his other works, but of that peculiar love which, beginning with the Son, flows from him to all the creatures. For that love with which, embracing the Son, he embraces us also in him, leads him to communicate all his benefits to us by his hand.

36. He who believeth in the Son. This was added, not only to inform us that we ought to ask all good things from Christ, but likewise to make us, acquainted with the manner in which they are enjoyed. He shows that enjoyment consists in faith; and not without reason, since by means of it we possess Christ, who brings along with him both righteousness and life, which is the fruit of righteousness. When faith in Christ is declared to be the cause of life, we learn from it that life is to be found in Christ alone, and that in no other way do we become partakers of it than by the grace of Christ himself. But all are not agreed as to the way in which the life of Christ comes to us. Some understand it thus: “as by believing we receive the Spirit, who regenerates us in order to justification, by that very regeneration we obtain salvation.” For my own part, though I acknowledge it to be true, that we are renewed by faith, so that the Spirit of Christ governs us, yet I say that we ought first to take into consideration the free forgiveness of sins, through which we are accepted by God. Again, I say that on this all our confidence of salvation is founded, and in this it consists; because justification before God cannot be reckoned to us in any other way than when he does not impute to us our sins.

But he who believeth not in the Son. As he held out life in Christ, by the sweetness of which he might allure us, so now he adjudges to eternal death all who do not believe in Christ. And, in this way, he magnifies the kindness of God, when he warns us, that there is no other way of escaping death, unless Christ deliver us; for this sentence depends on the fact, that we are all accursed in Adam. Now if it be the office of Christ to save what was lost, they who reject the salvation offered in him are justly suffered to remain in death. We have just now said that this belongs peculiarly to those who reject the gospel which has been revealed to them; for though all mankind are involved in the same destruction, yet a heavier and double vengeance awaits those who refuse to have the Son of God as their deliverer. And, indeed, it cannot be doubted that the Baptist, when he denounced death against unbelievers, intended to excite us, by the dread of it, to the exercise of faith in Christ. It is also manifest; that all the righteousness which the world thinks that it has out of Christ is condemned and reduced to nothing. Nor is any one enabled to object that it is unjust that those who are otherwise devout and holy should perish, because they do not believe; for it is folly to imagine that there is any holiness in men, unless it have been given to them by Christ.

To see life is here put for “enjoying life.” But to express more clearly that no hope remains for us, unless we are delivered by Christ, he says that the wrath of God abideth on unbelievers. Though I am not dissatisfied with the view given by Augustine, that John the Baptist used the word abideth, in order to inform us that, from the womb we were appointed to death, because we are all born the children of wrath, (Ephesians 2:3.) At least, I willingly admit an allusion of this sort, provided we hold the true and simple meaning to be what I have stated, that death hangs over all unbelievers, and keeps them oppressed and overwhelmed in such a manner that they can never escape. And, indeed, though already the reprobate are naturally condemned, yet by their unbelief they draw down on themselves a new death. And it is for this purpose that the power of binding was given to the ministers of the gospel; for it is a just vengeance on the obstinacy of men, that they who shake off the salutary yoke of God should bind themselves with the chains of death.

CHAPTER 4

John 4:1-9

1. When, therefore, the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John, (2. Though Jesus himself did not baptize, but his disciples,) 3. He left Judea, and departed again into Galilee. 4. And it was necessary that he should pass through Samaria. 5. He came, therefore, into the city of Samaria, which is called Sichar, near a field which Jacob gave to his son Joseph. 6. And Jacob’s well was there; and Jesus, fatigued by the journey, was thus sitting on the well, for it was about the sixth hour. 7. A woman came from Samaria to draw water. Jesus saith to her, Give me to drink. 8. For the disciples had gone into the city to buy food. 9. The Samaritan woman saith to him, How dost thou, who art a Jew, ask drink from me, who am a Samaritan woman? For the Jews hold no intercourse with the Samaritans.

CHAPTER 3

Joh 3:1-21. Night Interview of Nicodemus with Jesus.

1-2. Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.

3. Except, &c.--This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger (Joh 2:25)--such methods speed better than more honeyed words and gradual approaches.

a man--not a Jew merely; the necessity is a universal one.

be born again--or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.

cannot see--can have no part in (just as one is said to "see life," "see death," &c.).

the kingdom of God--whether in its beginnings here (Lu 16:16), or its consummation hereafter (Mt 25:34; Ep 5:5).

4. How, &c.--The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible.

5. of water and of the Spirit--A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (Eze 36:25-27), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost (Tit 3:5).

6-8. That which is born, &c.--A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [Olshausen].

flesh--Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (Ro 8:1-9). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before (Job 14:4; Psa 51:5).

is spirit--"partakes of and possesses His spiritual nature."

9-10. How, &c.--Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [Luthardt]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [Stier].

11-13. We speak that we know, and ... have seen--that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own (Joh 1:18). The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know.", &c.

ye receive not, &c.--referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.

14-16. And as Moses, &c.--Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in Joh 3:12. The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting," Joh 8:28; 12:32, 33. Here it is still further veiled--though to us who know what it means, rendered vastly more instructive--by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp--lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten--serpents, probably, with skin spotted fiery red [Kurtz]--the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life--Man, too, "in the likeness of sinful flesh" (Ro 8:3), differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him" (Joh 12:32). In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation--"Look unto me and be ye saved, all the ends of the earth," &c. (Is 45:22). Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner--the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant--be it but real faith--brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one--speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare 2Ki 5:12).

17-21. not to condemn, &c.--A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission (Joh 3:19), it is not the object of His mission, which is purely a saving one.

Joh 3:22-36. Jesus in the Neighborhood of the Baptist--His Noble Testimony to His Master.

22-24. land of Judea--the rural parts of that province, the foregoing conversation being held in the capital.

baptized--in the sense explained in Joh 4:2.

25-26. between some of--rather, "on the part of."

and the Jews--rather (according to the best manuscripts), "and a Jew,"

about purifying--that is, baptizing, the symbolical meaning of washing with water being put (as in Joh 2:6) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.

27-30. A man, &c.--"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."

A man can receive, &c.--assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law (He 5:4).

31-34. He that, &c.--Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"--descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.

35-36. The Father loveth, &c.--See on Mt 11:27, where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son."

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.

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 διδασκαλος, didaskalos, immediately after, by which, in Joh 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 οιδαμεν, 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.

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, etc.

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 ανωθεν, 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, ιδειν, 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, etc., 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 on Joh 3:10 (note).

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.

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.

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 Mat 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 Joh 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 Mat 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.

That which is born of the flesh is flesh - This is the answer to the objection made by Nicodemus in Joh 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.

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, etc., 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, Rom 8:16; for, he that believeth hath the witness in himself, 1Jn 4:13; 1Jn 5:10; Gal 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, 1Jn 5:4.

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.

Art thou a master of Israel, etc. - 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.

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.

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?

No man hath ascended - This seems a figurative expression for, No man hath known the mysteries of the kingdom of God; as in Deu 30:12; Psa 73:17; Pro 30:4; Rom 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.

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, Num 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 the note on Num 21:9.

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, μη αποληται αλλα, may not perish but, are omitted by some very ancient MSS. and versions.

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 οὑτω, 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, 1Jn 3:1 : Behold, What Manner of love, ποταπην αγαπην, 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.

For God sent not, etc. - It was the opinion of the Jews that the Gentiles, whom they often term the world, עלמה olmah, and אומות העולם 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.

He that believeth - As stated before on Joh 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.

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 favoring 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. חשך 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 practice 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 labor. 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.

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 φαυλος, evil or vile, is supposed by some to come from the Hebrew פלס 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, Aen. 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 φαυλος.

Lest his deeds should be reproved - Or discovered. To manifest or discover, is one sense of the original word, ελεγχω, in the best Greek writers; and it is evidently its meaning in this place.

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, Joh 7:50, and, with Joseph of Arimathea, gave him an honorable funeral, Joh 19:39, when all his bosom friends had deserted him. See Dodd.

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, Act 1:8; Act 10:39; and in 1 Maccabees 3:34; and in 2 Maccabees 1:1, 10. See Bp. Pearce.

And baptized - It is not clear that Christ did baptize any with water, but his disciples did - Joh 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. Joh 4:2, of the baptism administered by the disciples, after they had been called to the work by Christ.

In Aenon - 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 Aenon. The consideration that they dipped themselves, tends to remove the difficulty expressed in the note on Mat 3:6. See the observations at the end of Mark.

John's disciples and the Jews - Instead of Ιουδαιων, Jews, ABELS. M. BV, nearly 100 others, some versions and fathers, read Ιουδαιου, 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.

And they came unto John - That he might decide the question.

A man can receive nothing, etc. - 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: Joh 3:28.

He that hath the bride - The congregation of believers.

Is the bridegroom - The Lord Jesus - the Head of the Church. See Mat 22:2, etc., 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.

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.

Is above all - This blessed bridegroom, who has descended from heaven, Joh 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.

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 Savior of the world. See this sense of the original fully proved and vindicated by Kypke in loc.

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 Joh 1:33, Joh 1:34.

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, etc., 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, Act 2:1, etc., 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.

All things into his hand - See on Mat 11:27 (note). 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, etc.; but none possessed all these gifts: Christ alone possessed their plenitude, and is all things in all.

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 on Joh 3:8 (note).

He that believeth not - Or, obeyeth not - απειθων: from α, negative, and πειθω, to persuade, or πειθομαι, 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, Act 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, Heb 5:9.

But the wrath of God abideth on him - Οργη, 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 Rom 2:5; Rom 3:5; Rom 13:4, Rom 13:5; Eph 5:6; 1Thes 1:10; 1Thes 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 is of great consequence, and requires some farther explanation.

The friend of the bridegroom is the person called among the Jews שושבי shoshabin; and παρανυμφος, 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 wag 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 fulfill, 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, Deu 22:13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae - ad scrutandum et officiose observandum ea, quae 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, Joh 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, 2Cor 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, Jdg 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, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου. 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 Joh 3:29, and with the words of St. Paul, 2Cor 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, Eph 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, 2Cor 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 Joh 2:1, and Schoettgen, on Joh 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 honors 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 Mat 3:8-12 (note), and on Luk 3:10-14 (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, Joh 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.

A ruler - One of the great council.

The same came - Through desire; but by night - Through shame: We know - Even we rulers and Pharisees.

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.

When he is old - As Nicodemus himself was.

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.

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.

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.

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.

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

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.

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.

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

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.

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, Gal 4:4, truly and seriously.

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

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.

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

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.

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.

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

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.

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.

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.

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.

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.

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

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.

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.

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.

THere was a man of the Pharisees , named Nicodemus , a ruler of the Jews :

The particle there, being put in onely to fit our Idiom to the Greek, where is nothing but the Verb, signifies nothing to prove, that what we read in this Chapter was done at Hierusalem; it is a dispute amongst some Interpreters, whether he was there or no, it should seem by ch. 7. v. 50. that Nicodemus his chief Residence was there; he was

one of the Pharisees, who were a sect (as we have shewed before) which had their name either from an Hebrew word, which signifieth to explain, (because they were expounders of the Law); or from another word, which signifieth to divide, because they were separate from others: the Opinions have both learned Patrons.

This mans name in Greek, signifies the Victory of the People:

he was either the head of a Family among the Iews, or a Ruler of the Synagogue, or one of the Sanhedrim; it seemeth most probable he is here called a Ruler upon the last account, if we consider chap. 7.50.

2 The same came unto Jesus by night , and said unto him, Rabbi, we know that thou art a teacher come from God : for no man can do these miracles that thou doest, except God be with him .

He came by night to Christ, not as some (too charitably) possibly may think, that he might have the freer and less interrupted Communion and Discourse with him; but either through fear, or possibly shame, (being a Master in Israel) to be lookt upon as a Scholar going to learn of another.

He saluteth him by the Name they usually gave to their Teachers, (as we shewed in the foregoing Chapter, v. 49. and saith, we know, by which he hinteth to us, that not onely he, but others of the Pharisees also knew that he was a Teacher sent from God in a more extraordinary manner;

and he giveth the reason of this their Knowledg, because of those miraculous Operations which he had wrought. God hath his number among all orders and sorts of men; and those that are his, shall come unto Christ▪ there was a weakness in the Faith and Love of this Nicodemus; (his Station amongst the Iews was a great Temptation to him,) but yet there was a truth of both in him, which further discovered it self, Ioh. 7.50. and more upon Christs death, chap. 19.39. But here ariseth a greater question, viz. How Nicodemus could conclude that Christ was a teacher sent from God, by his Miracles? Ans. It is to be observed, that he doth not say in the general, that no man does Signs or Wonders of any kind, unless the Power and Favour of God be with him. But he speaks particularly and eminently of those things which Jesus did; they were so great in their nature, so real and solid in their proof, so divine in the manner of performing them by the Empire of his Will; so holy in their end, to confirm a Doctrine most becoming the Wisdom and other glorious Attributes of God, and that were the verification of the Prophecies concerning the Messiah, whose coming was foretold should be with miraculous healing benefits; that there was the greatest assurance, that none without the Omnipotent hand of God could do them; for 'tis clear by the light of Reason and Scripture, that God will not assist by his Almighty Power the Ministers of Satan, to induce those who sincerely search for Truth to believe a Lye. The Magicians indeed performed divers Wonders in Egypt, but they were outdone by Moses, to convince the Spectators, that he was sent from a Power infinitely Superior to that of evil Spirits. Real Miracles that are contrary to the order, and exceed the Power of Nature, can onely be produced by creating Power, and are wrought to give credit to those who are sent from God. And when God permits false Miracles to be done by Seducers, that would thereby obtain Authority and Credit amongst men, the deception is not invincible; for 'tis foretold expresly, to give us warning, That the man of sin shall come with lying Wonders, by the working of Satan, 2 Thes. 2.9. and the heavenly Doctrine of the Gospel has been confirmed by real Miracles, incomparably greater than all the strange things done to give credit to Doctrines opposite to it.

Marginal references: Chap. 9.16, 33.; Acts 10.38.

3 Jesus answered , and said unto him, Verily, verily, I say unto thee, Except a man be born again , he cannot see the kingdom of God .

We observed before, that the term Answered doth not always in the New Testament signifie a reply to a question before propounded; but sometimes no more than a reply, or the beginning of another Speech; whether it doth so here or no, some question. Some think Christ here gives a strict answer to a question which Nicodemus had propounded to him, about the way to enter into the Kingdom of God; which Question the Evangelist sets not down, but leaves to the Reader to gather from the Answer. Others think that our Saviour knew what he won[illegible: 1 letter]d[illegible: 1 letter] say, and answered the thoughts of his heart. Others, That he onely began a discourse to him about what was highly necessary for him, that was a Master in Israel, to understand and know; he begins his Discourse with Verily, verily, the import of which we considered, chap. 1. v. 51.

The word translated again, is [non-Latin text not transcribed], which often signifieth from above; so it signifieth, v. 31. Iam. 1.17. and 3.15, 17. It also signifieth again, Gal. 4.9. how turn you again to these weak and beggerly elements? That it must be so translated here, and v. 7. appeareth from Nicodemus his answer in the next verse. But the expression of the second or new Birth by this word, which also signifies from above, may possibly teach us, that the new Birth must be wrought in the Soul from above by the power of God, which is what was said before, chap. 1. vers. 12, 13. the necessity of which our Saviour presseth from the impossibility otherwise

of his seeing the Kingdom of God; by which some understand the Kingdom of his Glory, (as the Phrase is used, Luk. 18.24, 25.) others understand it of the manifestation of Christ under the Gospel-state, or the vigour, power, and effect of the Gospel, and the Grace thereof. By seeing of it, is meant enjoying, and being made partakers of it, as the term is used, Psal. 16.10. Ioh. 16.10. Rev. 18.7. The Iews promised their whole Nation a place in the Kingdom of the Messiah, as they were born of Abraham, Matth. 3.9. and the Pharisees promised themselves much from their Observation of the Law, &c. Christ lets them know neither of these would do, but unless they were wholly changed in their hearts and principles (for so much being born again signifieth; not some partial change as to some things, and in some parts) they could never have any true share, either in the Kingdom of Grace in this Life, or in the Kingdom of Glory in that Life which is to come. 'Tis usual by the Civil Laws of Countrys, that none enters into the Possession of an earthly Kingdom but by the right of Birth; and for the obtaining the Kingdom of Heaven, there must be a new Birth, a heavenly Renovation of the whole Man, Soul, Body and Spirit, to give him a Title by the wise and unchangeable Constitution of God in the Gospel, and to quali[illegible: 1 letter]ie him for the enjoyment of it.

Marginal references: Tt. 5 3[illegible: 1 letter]; Or, from above.

4 Nicodemus saith unto him, How can a man be born when he is old can he enter the second time into his mothers womb, and be born ?

By the answer of Nicodemus, it should seem that he was an old man; which is also probable, because he was one of the Rulers; he puts the cases as to himself; I am, saith he, an old man, how shou'd I be born?

Can a man enter the second time into his Mothers Womb, and be born? How true is that of the Apostle? 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God. What a gross conception doth Nicodemus, (tho doubtless a learned, as well as a great man) discover of Regeneration, as if it could not be without a mans Mother travelling in birth with him a second time? Nicodemus his question, discovers a great deal of ignorance and weakness; but yet a great deal of simplicity and plainness in him; that he did not come, as the Pharisees generally were wont to come to Christ, to catch him by captious Questions, but brought discendi pictatem, a pious desire to learn from him, and to be instructed by him. The Pharisees had been used to study the Traditions of the Elders, and spent their time about unprofitable Niceties, as to the meaning of the Law; so were not at all versed in the great things which concerned the Kingdom of God. The like Instance hath been in later Ages, the Popish Divines spending their time generally about nice School-questions, shewing themselves much ignorant of Spiritual things, and the great Mysteries of the Kingdom of God.

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit , he cannot enter into the kingdom of God n.

To excite his Spirit and Attention, our Saviour again expresses the Authority of his Person; I say, and twice repeats the solemn Asseveration, Verily, verily, to shew the infallible certainty, and importance of what he propounds; that 'tis a truth worthy of his most serious consideration, and to be embraced with a steadfast belief. After this Preface, he declares, If any one be not born of Water and the Spirit, to rectifie the carnal conceit of Nicodemus about Regeneration. In the third verse, our Saviour compared the spiritual Birth with the natural, and with respect to that, a renewed man is Born a second time. But in this verse, he expresses the cause and quality of the new Birth, that distinguishes it from the natural birth, and resolves the vain carnal Objection of Nicodemus. He speaks not of the Terrestrial Animal Birth, but of the Coelestial and Divine; that is suitable to that Principle from whence it proceeds, the holy Spirit of God. There is a great difference among Interpreters about the meaning of being born of Water. The Romanists and rigid Lutherans, understand the Water in a proper sense for the Element of Baptism, and from hence infer the absolute necessity of Baptism for Salvation: but the exposition and conclusion are both evidently contrary to the Truth. Indeed the new Birth is signified, represented, and sealed by Baptism, 'tis the Soul and Substance of that sacred Ceremony; and if our Saviour had onely said, That whoever is born of Water and the Spirit, shall enter into the Kingdom of Heaven, it might have been congruously understood of Baptism; because 'tis an undoubted truth, That all who are truly regenerated in Baptism, shall be saved. But our Saviour says, He that is not born of Water and the Spirit, cannot enter into the Kingdom of Heaven; the exelusion of the unsanctified, is peremtory and universal. And our Saviour shews a manifest difference between an affirmative and negative Proposition; when having declared, That whoever believes and is baptized, shall be saved; and coming to the negative, he onely adds, and he that believeth not, shall be damned, Mar. 16.16. The reason why he does not say, Whoever is not baptized shall be condemned, is evident; for without faith, 'tis impossible to be saved; but without Baptism, even as the Romanists themselves grant, many have been saved. For if we consider the time when our Saviour spake these words, they acknowledg that Believers were not then obliged to receive the Baptism of Christ for Salvation; for our Saviour had this conference with him some years before his Death. And they hold, that before the death of Ch rist, Baptism was not necessary, neither by vertue of Divine command, nor as a means to obtain Salvation. Therefore the Believers that lived then, might enter into Heaven without Baptism. They also declare, that Martyrdome supplies the want of Baptism, and that Persons instructed in the Doctrine of the Gospel, and sincerely believing it, if prevented by Death without being baptized, their faith and earnest desire is sufficient to qualifie them for partaking of the heavenly Kingdom. But if by Water here, be meant the Elementary Water of Baptism; the words of our Saviour are directly contrary to what they assert; for neither the blood of Martyrs, nor the desire and vow of receiving Baptism, are the Water of Baptism, which they pretend is properly and literally named by our Saviour. And certainly, if, as the Apostle Peter instructs us, 'tis not the cleansing of the flesh in the Water of Baptism that saveth, 1 Pet. 3.21. 'tis not the meer want of it, without contempt and wilful neglect, that condemneth. By Water, then we are to understand the Grace of the Holy Spirit in purifying the Soul, which is fitly represented by the efficacy of Water. And this purifying refreshing vertue of the Spirit, is promis'd in the Prophecies that concern the times of the Messiah, under the Mystical Expression of Water. Thus 'tis twofold by Isaiah, I will pour water upon him that is thirsty, and stoods upon the dry Ground, Isa. 44.3. And this is immediately explain'd, I will pour my Spirit upon thy Seed; and the Divine Birth follows, they shall spring up as among the grass. In the same manner the effects of the holy Spirit are exprest by Ezekiel, I will pour clean water upon you, and you shall be clean, Ezek. 36.25, 27. and presently after, I will put my Spirit within you. Our Saviour instructing a Pharisee, to whom the prophetical writings were known, expresly uses these two words, and in the same order as they are all set down there; first, Water, and then the Spirit, that the latter might Interpret the former; for Water and the Spirit, by a usual Figure when two words are employed to signifie the same thing, signifie spiritual Water, that is, Pateris libamus & a[illegible: 1 letter]o, viz. a[illegible: 2 letters]ress pateris, Virg. his Divine Grace in renewing the Soul; as when the Apostle says, in Demonstration of the Spirit and of the Power, to signifie the powerful Spirit. Thus Iohn the Baptist foretold of Christ, That he should Baptise with the Holy Ghost and Fire, that is, with the Spirit, that has the force and efficacy of Fire to refine us from our dross and corruptions. Thus our Saviour plainly instructs Nicodemus of the absolute necessity of an inward spiritual Change and Renovation, and thereby shewing the inefficacy of all the legal Washings and Sprinklings, that could not purifie and make white one Soul, which were of high valuation among the Iews. Entring into the Kingdom of God, is of the same importance, and sence with the seeing the Kingdom of God, in the 3 vers. That is, without Regeneration no man can truly be joyned with the Society of the Church of God, nor partake of the Coelestial Priviledges and Benefites belonging to it, here and hereafter.

Marginal references: Pateris libamus & a[illegible: 1 letter]o, viz. a[illegible: 2 letters]ress pateris, Virg.

6 That which is born of the flesh , is flesh ; and that which is born of the Spirit, is spirit .

That which was born of natural Flesh; for flesh sometimes signifies the Man. So the Prophet saith, All flesh is grass; so Gen. 6.12. All flesh, that is, all men had corrupted their way. Or, That which is born of corruption, from vitiated and corrupted Nature; (so flesh is oft taken in Scripture, Rom. 8.4, 5, 8, &c.)

is flesh, that is, it bringeth forth effects proportionable to the cause; a man purely natural brings forth natural Operations. Man, as man, moveth, and Eateth, and Drinketh, and Sleepeth. Corrupted man brings forth vitious and corrupt fruit, which often are called the works of the flesh, Gal. 5.19. Flesh here signifieth the whole man, whether considered abstractly from the adventitious corruption of his Nature, or as fallen in Adam, vitiated and debauched through Lust.

But that Man o[illegible: 1 letter] Woman who is regenerated by the Spirit of Grace, is spiritual; he is after the Spirit, Rom. 8.5. he is one Spirit with God, 1 Cor. 6.17. he is made partaker of the Divine Nature, 2 Pet. 1.4. he doth not commit sin, 1 Ioh. 3.9. Nothing in Operation exceedeth the virtue of that cause which influenceth it; so as no man from a meer natural Principle, can perform a truly spiritual Operation; and from hence 'tis absolutely necessary that man must be born of the Spirit, that he may be qualified for the Kingdom of Heaven.

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

There is a twofold Admiration; that which is joyn'd with Infidelity, and that which is the effect of Faith. Our Saviour forbids Nicodemus to marvel at the Doctrine of Regeneration, as strange and incredible, upon an imaginary impossibility supposed by him of the thing it self. But he that believes, will judg that supernatural work of the Spirit, whereby a sinful man is made a partaker of the Divine Nature, worthy of the highest Admiration. And what our Saviour had said in the general before, That a man must be born again; he now particularly applies to Nicodemus, with those of his order, Ye must be born again. For Nicodemus would easily consent that the Pagans, and possibly the vulgar Iews had need of Regeneration, to partake of the Kingdom of God; but that the Doctors of the Law, (of which number himself was) esteemed the Lights of the World, should be under the same necessity, was astonishing to him. Therefore, our Saviour to undeceive and humble him, saith, Ye must be born again, for that all are defiled with the corruption that is universal to mankind.

Marginal references: Or, from above.

8 The wind bloweth where it listeth , and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : So is every one that is born of the Spirit .

The word which is translated Wind, being the same which both here and ordinarily in Scripture is translated Spirit, hath given Interpreters a great liberty to abound in their several senses. Some thinking that it should be translated, The Spirit, that is, the Spirit of a man breatheth where it listeth; and that our Saviours sense wa[illegible: 1 letter], Nicodemus, thou needest not to wonder that thou canst not with thy sences perceive the spiritual new Birth, for thou can'st not understand the natural Birth. Others think it should be translated, The Spirit, that is, the Spirit of God bloweth where it listeth; but that seemeth not probable, because of these words, So is every one that is born of the Spirit; which will hardly be sense if we understand the first part of the verse, concerning the same Spirit, and vers. 12. Our Saviour saith, If I have told you earthly things, and you believe not; they seem therefore best to understand it, who Interpret it of a terrene Spirit particularly. The Wind which is of a spiritual nature; and thus by their Translation it is apparent that our Interpreters understood it. So as, tho our Saviour speaketh of the motions of the blessed Spirit; yet he speaketh of them by way of Comparison, comparing it to the motion of the Wind, of which he said, That it bloweth where it listeth; not that it is its own mover, and under no government of the first cause; for the Psalmist tells us, Psal. 148.8. That the stormy winds fulfil Gods Word; nor is any such thing competible to any Creature; but the Original of its motion is to us imperceptible.

We can speak something philosophically to the cause of it, and can tell whither it bloweth from the East, West, North or South; but we cannot tell the particular place, where, or from whence it riseth.

So every one, who is regenerated from the working of the Holy Spirit of God, is changed and renewed, so as we can give our selves or others no account of it in all points, as to the inward Operation, tho in the effects it be discernable.

Marginal references: Eccl. 11.5. 1 Cor. 2.11.

9 Nicodemus answered and said unto him , How can these things be ?

Nicodemus had before spoken, as if he thought it a thing impossible, understanding our Saviour of a carnal Generation, which he knew could not be repeated: Perceiving that he spake of a spiritual Birth, he is now posed at the Mystery of it; it being a thing, the Doctrine of which he had not been acquainted with. His carnal stupidity hindred his understanding the first Lesson of Christianity, tho explained by the Sun of Righteousness: and his pride hinder'd him from confessing his Ignorance. He rather judges the Doctrine to be absur'd and impossible. The like darkness is in every unrenewed mind; Regeneration being like that new Name, which none understand but those that have it.

Marginal references: Chap. 6.52, 60.

10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things ?

Our Saviour doth not so much wonder at, as upbraid the Ignorance of Nicodemus, and all of his Sect, who went for Masters or Teachers, and that in Israel, who had the Law and the Prophets, and yet were ignorant of those things which were necessary to be known to every ordinary persons Salvation. Will any say, But where was there any thing spoke in the Books of the Law and the Prophets about Regeneration, or a being born again? Ans. What other things could be meant by the Circumcision of the heart, commanded by Moses, Deut. 10.16. promised in Deut. 30.6. by the new Heart, and the new Spirit, promissed Ezek. 36.25, 26. by the clean heart prayed for by David, Psal. 51.10. A Teacher in Israel, should from hence have understood the necessity of a new, and of a clean heart; but the whole Sect of the Pharisees were so taken up with the trifles of the Rites and Traditions, and the works of the Law, that as to these spiritual things of nearer and much higher concernment to peoples Souls, they knew, and spake little of them.

11 Verily, verily, I say unto thee, We speak that we do know , and testifie that we have seen : and ye receive not our witness .

Christ speaketh onely of himself, tho he speaketh in the Plu. Num. for in the next verse, he saith onely, If I have told you earthly things; he lets Nicodemus know, that he spake nothing, but he was certain of.

This he expresseth by two words, Know and See, which are terms expressive of the greatest certainty of a thing imaginable; for the terms express a certainty of the mind, arising both from the rational deduction, and sensible demonstration; and herein our Saviour lets his Ministers know what is their Duty to teach unto people, viz. What they know and have seen▪ those that think that the Doctrine of the Gospel would have no certainty, but for the authority of the Church, stand highly concern'd to reflect upon this Text.

Ye ought to believe what I tell you upon the authority of my Revelation; but such is the hardness of your heart, such your stubborness and unbelief, that you receive not my Testimony.

Marginal references: Chap. 7.16. and 8.28. and 12.49. and 14.24.; Vers. 32.

12 If I have told you earthly things , and ye believe not, How shall ye believe if I tell you of heavenly things ?

If I have spoken to you plain things, and in a plain stile, humbling my Phrase to your Apprehensions; and illustrating Sublime, spiritual Mysteries, which in their own Nature are more remote from your apprehensions, by plain, and obvious Similitudes and Parables, and speaking thus, you understand and believe not;

What would you do, if I should Discourse to you sublime and spiritual Things, without these advantages for your understandings?

13 And no man hath ascended up to heaven, but he that came down from heaven , even the Son of man which is in heaven .

No man hath so ascended up to Heaven, as to know the sec[illegible: 1 letter]e[illegible: 1 letter]. Wi[illegible: 1 letter] and Counsels of God, (for of such an ascending it must be meant; (otherwise, Elijah ascended up to Heaven before our Saviour ascended); thus the Phrase is supposed to be used, Prov. 30 4. None but Christ (who as to his Divine Nature came down from Heaven) hath ever so ascended thither,

even the Son of man, who was in Heaven, (we translate it, is) but the Participle [non-Latin text not transcribed], is of the Preterimperfect tense, as well as the Present tense; or who is in Heaven, by vertue of the personal Union of the two Natures in the Redeemer, as Acts 20.28. we read, The Church which he hath purchased with his own blood. By reason of the personal Union of the two Natures in Christ, tho the properties of each Nature remain distinct; yet the properties of each Nature are sometimes attributed to the whole Person. The Lutherans have another notion, ascribing an Omnipresence, even to the humane Nature of Christ, because of its personal Union with the Divine Nature; and so affirm that Christs Humane Nature while it was on Earth, was also substantially in Heaven; as on the other side, they are as stiff in maintaining that, altho Christs Humane Nature be now in Heaven, yet it is also on Earth really and essentially present, wherever the Sacrament of the Lords Supper is Administred; but this is to ascribe a Body unto Christ, which indeed is no Body, according to any notion we have of a Body.

Marginal references: Chap. 6.62. Eph. 4.9.

14 ¶ And as Moses lifted up the serpent in the wilderness : even so must the Son of man be lifted up .

The History of the lifting up of the Serpent in the Wilderness, we have, Numb. 21.8, 9. the people being stung with fiery Serpents, as a righteous Judgment of God for their sins, as a merciful remedy, God commanded Moses, v. 8. Make thee a fiery Serpent, [that is, the Image or Representation of one of those fiery Serpents], and set it upon a pole, and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live; this brazen Serpent in the Wilderness was a lively Type of Jesus Christ. Our Saviour having before spoken of the New Birth as necessary to those who shall be saved; here comes to shew it in the causes, and instanceth first in the meritorious, then in the instrumental cause, the meritorious cause was his Death; he saith, That look as the Serpent was lift up in the Wilderness:

So he, who was the Son of man must be lifted up; that is, dye upon the Cross: the Phrase is used twice more in this Gospel, chap. 8.28. and 12.32, 34. an allusion doubtless to this Type. Yet Mr. Calvin thinks the lifted up here, more properly interpreted of the Doctrine of the Gospel, and by the Preaching of it; and others apply it to Christs ascension into Heaven; and this he tells Nicodemus must be, for the fulfilling the Scripture, and the Counsels of his Father.

15 That whosoever believeth in him, should not perish, but have eternal life .

Here our Lord openeth the Instrumental cause of Iustification and Salvation, that is, believing [non-Latin text not transcribed] in him. It is one thing to believe him as a Teacher, another thing to believe in him as a Saviour. The Object of the first is a Proposition; we believe a Person when we assent and give credit to what he saith, because he saith it. The Object of the latter, is the Person and Merits of the Mediator. As the looking up to the brazen Serpen healed the Person, not by any physical Operation, but from the goodness of God, as it was an act of Obedience to the Divine Institution for that end: So neither doth Faith in the Mediator justifie and obtain pardon for any Soul from any meritorious vertue in that act, but from Gods gracious Ordination, that so it shall be; he hath so ordained, that whosoever should rest upon Christ, and receive him by Faith as his Mediator and Saviour, should not perish, but live for ever. There are other things besides Faith necessary to Salvation, such are Repentance, Love, and new Obedience; nor is Faith onely mentioned, because they are ingredients into it; but because Faith is the root of all those, and that from which they must necessarily slow; for it is as impossible that any should truly hope, and trust in, and rest upon Christ for that life which he hath onely promised to those that obey him; as it is impossible that any should indeed trust in, and rest upon a man who hath promised a reward upon a condition, for that reward, without any care to fulfil that condition. But by this and other places, where Faith alone in Christ is mentioned as necessary to Salvation; Nicodemus was taught, that no Obedience to the works of the Law without this Faith in the Mediator, would bring the Soul to eternal Life and Salvation.

Marginal references: Vers. 36. Chap. 6.47.

16 ¶ For God so loved the world , that he gave his onely begotten Son : that whosoever believeth in him, should not perish, but have everlasting life .

For God the Father, who is the Lord of all, Debtor to none, sufficient to himself, so loved the World, that is, Gentiles as well as Iews. There is a great contest about the Signification of the term, betwixt those who contend for or against the point of Vniversal Redemption; but certain it is, that from this term no more can be solidly concluded, than from the term all and every, which in multitudes of places are taken in a restrained sense for many, or all of such a Nation or kind; as this term sometimes signifies all persons, so in 1 Ioh. 2.2. the Gentiles in opposition to the Iews; nor (admit that the World should signifie here every living Soul, in the place called the World) will any thing follow from it. It is proper enough to say, A man loved such a Family to such a degree, that he gave his Estate to it, tho he never intended such a thing to every Child or Branch of it; so as what is truth in that so vexed question, cannot be determined from any of these Universal terms; which must, when all is said or can be said, be expounded by what follows them, and by their reconcilableness to other Doctrines of Faith. God so loved the World

that he gave his Son to dye for a Sacrifice for their Sins, to dye in their stead, and give a Satisfaction for them to his Justice. And this Son was not any of his Sons by Adoption, but his onely begotten Son; not so called (as S[illegible: 1 letter]cinians would have it;) because of his singular Generation of the Virgin without help of man, but from his eternal Generation, in whom the Gentiles should trust, Psal. 2.12. which none ought to do, but in God alone, Deut. 6.13. Ier. 17.5.

That whosoever, &c. The term [all] occurred, v. 15. and is there spoken to; these words restrain the Universal term World, and all tolet us know that Christ onely dyed for some in the World, viz. such as should believe in him. Some judge, not improbably, that Christ useth the term World, in this Verse in the same sense, as in 1 Ioh. 2.2. Our Evangelist useth to take down the pride of the Iews, who dreamed that the Messiah came onely for the benefit of the Seed of Abraham; not for the Nations of the World, he onely came to destroy them, which notion also very well fitteth what we have in the next Verse.

Marginal references: 1 Joh. 4.9.

17 For God sent not his Son into the world, to condemn the world : but that the world through him might be saved .

The word we translate Condemn, is [non-Latin text not transcribed], signifies to Iudg, as well as to Condemn. The Iews were mistaken in their proud conceit, that Christ came to Judge and destroy all those that were not of their Nation; thus chap. 12.47. he saith, he came not to judge, but to save the world; [illegible: 1 letter]or is this contrary to what he saith, chap. 9.39. For judgment am I come into this world; for that is ex accidenti, from the corruption of men, shutting their Eyes against the Light, and hardening their Hearts against the Offers and tenders of Divine Grace. Christ will come in his second coming to Condemn the World of unbelievers; but the tendency of his coming,

was not for Condemnation, but to offer the Grace of the Gospel, and eternal Life and Salvation to men in the World.

Marginal references: Luk. 9.56. Chap. 5.45. and 8.15. and 12.47.

18 ¶ He that believeth on him, is not condemned : but he that believeth not, is condemned already p, because he hath not believed in the Name of the onely begotten Son of God q.

Who so firmly, and steadily assenting to the Propositions of the Gospel, revealing Jesus Christ as the onely and all-sufficient Saviour, commits the care of his Soul unto him, trusting and hoping in him alone for eternal Salvation, which no man can indeed do, without doing what in him lyeth to fulfil the condition upon which Christ hath promised Life and Salvation; that is, keeping the Commandments of God, is exempted from Condemnation by the Law of Grace. But he that believes not the Doctrine of Christ, and does not upon the terms of the Gospel receive him for his Saviour, is already condemned for his obstinate Infidelity, which is the certain cause of Damnation; as we say of one mortally wounded, That he is a dead Man, tho he breathes for a while; and we speak in the same manner of a Malefactor, convicted and attainted of a Capital Crime, tho the Sentence be not Executed, because their Death is inevitable. The not believing in the onely Son of God, who is able to save to the utmost all that regu[illegible: 1 letter]arly trust in him, is such a contempt of the merciful, all-sufficient and sole means of Salvation, that 'tis absolutely necessary, and most just, that all those who refuse to be saved by him, should perish by themselves. From this Scripture arise two Questions, The first concerning the Heathens, who never heard of Christ. The second concerning Infants, who dye before they come to years of Knowledg. As to the former, the Apostle hath determined, Rom. 2.12. As many as have sinned without the Law, shall also perish without law. There is the same reason for those who sin without the Gospel; they shall not perish for not believing on him, of whom they have not heard, Rom. 10.14. but for not obeying such Revelation of the Divine Will as they had. The case of Infants is excluded from this Text, (speaking onely of adult Persons). It is certain, that so many of them as belong to the Election of Grace, shall be [illegible: 1 letter]aved, and that by vertue of the Blood of Christ; but which way God brings them to Heaven, is a secret to us. Some from this Text have concluded, That unbelief is the onely damning Sin; which is no further true, than, That no Sin will damn that Soul which shall truly believe in the Lord Jesus Christ.

Marginal references: Chap. 5.24. and 6.40, 47. and 20.31.

19 And this is the condemnation, that light is come into the world , and men loved darkness rather than light ; because their deeds were evil .

This is the Reason, the Evidence and great Cause of Condemnation, That Light is come into the World▪ Christ is the Light, foretold by the Prophet, Isa. 9.2. and 42.6. and 49.6. He is stiled in the beginning of this Gospel, the true Light, chap. 1.4. that is, hath in perfection all the excellent qualities of Light; the Power to enlighten the minds of men in the Knowledg of saving Truth, to warm the Affections with the love of it, to revive the disconsolate, and to make the heavenly Seed of the Word, to flourish and fructifie in their lives; this light is come into the World, that signifies not onely his Incarnation, but his revealing the merciful Counsel of God for our Salvation, which the clearest Spirits could never have discovered; he has open'd the way that leads to Eternal Life; but men loved Darkness rather than Light.

They preferr'd, chose and adher'd to their Ignorance and Errors, before the Light of Life, the saving Knowledg of the Gospel. Their Ignorance is affected and voluntary, and no colour of excuse can be alledged for it; nay 'tis very culpable and guilty, by neglecting to receive instruction from the Son of God.

The vices and lusts of men are the works of Darkness, the fruits of their Ignorance and Errors; and they are so pleasant to the carnal corrupt Nature, that to enjoy them securely, they obstinately reject the Light of the Gospel; this aggravates their Sin and Sentence.

Marginal references: Chap. 1.4, [illegible: 1 letter], 10, 11.

20 For every one that doeth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved y.

He that makes a trade of Sin, and doth Evil presumptuously, loving and delighting in it,

doth not love the Light,

nor if he can avoid it, will come near it; for the Light is that which makes things Visible, and discovereth them. As it is of the nature of natural Light, to shew things to others as they are; and therefore Thieves, and Adulterers, and Drunkards, care not for the Light, but chuse the Darkness for their deeds of darkness, and come as little abroad in the Light, as they can, when they do them: So it is of the Nature of Christ and his Gospel, to discover mens errors, both as to the obtaining of Justification and Eternal Salvation, and the Errors also of mens Lives; and therefore men and women possessed of Errors in their Judgments, or delighting in a filthy Conversation, hate Christ and his Gospel; because that a discovering the right ways of God, discovereth the crookedness of their ways, opposite to the truths and ways of God.

Marginal references: Job 24.13, 17.; Or, discovered or convicted.

21 But he that doeth truth , cometh to the light , that his deeds may be made manifest, that they are wrought in God .

Truth here, is put for true things. He who purposeth, designeth, and acteth nothing but what is just, and holy, and good, and what is consonant to the Will of God,

He is not afraid to bring his Notions and Actions to the Test of the Divine Rule, published by him, who is the true Light.

For he that desires what he doth may be made manifest, both to himself and others, that they are wrought in, with, or according to, by, or through God, (for the Particle [illegible: 1 word] here used, is used in all these senses, 1 Cor. 7.39. Rev. 14.13.) Those works are said to be wrought in, with, by or through God, which tend to the Honour and Glory of God, as their end, and flow from him as their cause, which are done with his Strength and Assistance, and for his Honour and Glory.

22 ¶ After these things , came Jesus and his disciples into the land of Judea , and there he [illegible: 1 letter]arried with them, and baptized .

Soon after our Saviour had had the forementioned conference with Nicodemus, which it is believed he had at Hierusalem, not (as some think) in Galilee; for then Nicodemus would hardly have come to him by Night;

he came into the Land of Iudea; he had before been in the Province of Iudea, and in the Metropolis, or great City of Iudea, which was Hierusalem; but now he goeth into the Country of Iudea. Iudah and Hierusalem are often mentioned distinctly. The chief City of a Country is oft distinguished from the Country, tho within the same Province and Tribe, see Iosh. 8.1. The King of Ai, his City and his Land, and in particular as to Hierusalem, 2 Chron. 11.14. and 20.17. and 36.23. Ezr. [illegible: 1 letter].1. Luke 5.17. and 6.17. Christ and his Disciples went into the Country-part of Iudea,

and there he tarried with them, and baptized by his Disciples; for himself personally baptized none. But as in our common Speech, so in the Language of Scripture, there is nothing more ordinary than for persons to be said themselves to do, what they do by others, 1 Sam. 26.11, 12. 2 Kings 22.16. 2 Chron. 34.24. Acts 7.51.

Marginal references: Chap. 4.2.

23 ¶ And John also was baptizing in Aenon, near to Salim, because there was much water there : and they came, and were baptized .

Aenon is here said to be near Salim; it was the Name of a City, as some think; others say, River or Brook near that City; neither the River, nor the City, are elsewhere mentioned in Scripture: but Topographers place it on the Eastern part of the Lot of Manasses, not far from Bethshan or Scythopolis

there Iohn was Baptizing; because this Aenon was a Brook or River that had much Water, which in Iudea was rare. There is no Water more holy than other. Ihon Baptized in Iordan and in Bethabara, and in Aenon. The Ordinance sanctified the Water, but did not require consecrated Water for the due Administration of it. It is from this apparent, that both Christ and Iohn Baptized by dipping the Body in the Water; else they need not have sought places where had been a great plenty of Water; yet it is probable, that they did not constantly dip, from what we read of the Apostles baptizing in Houses, Acts 9.17, 18. and 10.47, 48.

the people came to Iohn and were baptized, that is, great numbers of them did so.

24 For John was not yet cast into prison .

For John was yet in the exercise of his publick Ministry: not cast into prison, as he was soon after.

Marginal references: Matth. 14.3.

25 ¶ Then arose a question between some of Johns disciples and the Jews, about purifying .

The Iews had so many Purifyings, some legal, instituted by God, ordained by Moses as Gods Minister; some Traditional, brought in by the Pharisees, as their washings before meat, Matth. 15. Mark 7. that it seemeth an hard thing to determine, what the Question was betwixt Iohns Disciples and the Iews, about what Purifying; and the boldest determiners in this case, are no better than guessers: some would have Baptism to be meant here by Purifying. It would much conduce to the resolution of the Question, if we knew what these Iews were, with whom Iohns Disciples argued. If they were of the Pharisees, it is probable, the Question was about Iohns Baptism, considering the frequent washings and purifyings that they had in use amongst them. If they were other Iews, the Question might be about the virtue and efficacy of the ceremonial washings, ordained by the Law of God, whether they were mere types, and now to cease? Whether in themselves they conduced any thing to the washing and cleansing of a Soul? If these Iews were (as some think, but I know not how it can be proved) Disciples of Christ, the Question might be, about Iohns and Christs Baptism: This Notion seemeth to be favoured by what went before; Where the Evangelist had been speaking of Baptism, as administred by Christs Disciples, and by Iohn; as also from what followeth, viz. Iohns Disciples coming to him and, complaining, That Christ by his Disciples baptized more than their Master. But there seemeth to be this great prejudice against the Notion of those learned Men that have imbraced that Notion, viz. That the Question is said to have risen betwixt Iohns Disciples and the Iews; now we want an instance in Scripture, where the Disciples of Iohn are put in opposition to the Disciples of Christ, and under Notion of the Iews. The term Iews, generally signifying, that part of the people who adhered to the Iudaical Rites and Religion; especially where (as here) it is used in opposition, either to the Disciples of Iohn, or of Christ. It is most probable therefore the Question was, either about the washings ordained by the Law of Moses, or about the Traditional washings observed by the Pharisees.

26 And they came unto John, and said unto him, Rabbi , he that was with thee beyond Jordan, to whom thou barest witness , behold, the same baptizeth, and all men come to him .

The Disciples of Iohn coming unto him, give him the usual title, under which in that age, they were wont to speak to those whom they owned as their Teachers, which was Rabbi

Their business was to complain, That Christ whom they do not think fit to name, nor to give him any title, but mention him as one much inferior to their Master, one that came to him to Bethabara, and to whom he there gave testimony, ch. 1.7, 34. as if Christ had from him derived all his credit and reputation. Their Master did not go to Christ, but he came to their Master: he was not baptized of Christ, but Christ was baptized of him; he did not give testimony to their Master, but their Master gave testimony to him; now say they

he baptizeth by his Disciples, and multitudes, many of all sorts of people (for the universal particle All men, can here signifie no more) come to him; Love is jealous, they were afraid that their Masters reputation would by this means flag and be diminished. Such a passage we find, Num. 11.28. And thus Iohn, our Saviours Disciple, w[illegible: 2 letters] jealous for Christ his Master, Luke 9.49. They all sinned, as appears by the answer given by Moses to Ioshua, Num. 11.29. and Christs answer to Iohn, Luke 9.50. and by the following reply of Iohn to these Disciples, envying for his sake.

27 John answered, and said, A man can receive nothing, except it be given him from heaven .

The Ministry, and the success of the Ministry, must both be given a man from Heaven: Doth he baptize? it is a sign he is sent of God. Do all men come to him? that also is from God. An excellent Corrective of Ambition, Envy and Jealousie; no man hath in the Church of God Authority, but he to whom it is given from Heaven; no Authority over his Son.

Marginal references: 1 Cor. 4.7. Heb. 5.4. Jam. 1.17.; or, Take unto himself.

28 Ye your selves bear me witness, that I said, I am not the Christ , but that I am sent before him .

I appeal to you that are my Disciples, Did not I always plainly tell you, That I was not the Christ? i[illegible: 1 letter] belongeth unto Christ alone who is the Head of the Church, to send out such as shall labour in it, and to restrain those that labour in it; would you have me silence or suspend him? I told you, that I was but one of his Ministers

sent before him to prepare his way, Ioh. 1.20, 23.

Marginal references: Chap. 1.20.; Mal. 3.1. Mark 1.2. Luke 1.17.

29 He that hath the bride, is the bridegroom: but the friend of the bridegroom which standeth, and heareth him, rejoyceth greatly because of the bridegrooms voice : This my joy therefore is fulfilled. .

Christ, whose the Church is by a right of Redemption, and by its having given up its self to him, 2 Cor. 8.5. He is the Bridegroom of it, Matth. 22.2. 2 Cor. 11.2. Eph. 5.23, 25, 26. As his Father was the Husband of the Jewish Church; it belongeth to him to give Laws to it, and to order Matters and Affairs in it.

I am but as one who is the Friend of the Bridegroom, one of the Children of the Bride-chamber, Matth. 9.15. and have by my Preaching prepared the People of the Iews for him; And in stead of being troubled to hear that he is come, I rejoyce greatly to hear his Voice.

So far am I from repining to hear that multitudes go to him, that my joy is fulfilled, (that is) I have no greater Satisfaction than to hear it.

Marginal references: Cant. 5.16.

30 He must increase , but I must decrease .

In Honour, and Dignity, and Reputation in the World; he is the Rising-Sun (to give you notice of which, I was but as the Morning-Star) he must shine every day more and more.

God hath indeed used me as a Prophet, yea more than a Prophet, not to foretell Christ alone, but to point him to you. I have had my time, and finished my Course, and God hath given me a Reputation proportioned to the Work he gave me to do, and to the time in which I was to work; but I must every day decay, and grow less and less, as Christ increaseth, and groweth more and more.

31 He that cometh from above , is above all : he that is of the earth, is earthly, and speaketh of the earth : he that cometh from heaven is above all :

He that cometh from heaven (for it appeareth by the latter part of the Verse, that is the sense of from above); as Chri[illegible: 2 letters] did, not only in respect of his Divine Nature, but being (as to his whole person) cloathed with Majesty, and Authority from above, infinitely excelleth any one who is a mere Creature

he that is of an Earthly Original, speaketh of the Earth. Such as is a mans original, such is hisnature, such is his discourse. Tho I be sent of God, as ch. 16.27. and my Baptism be from Heaven: (so our Saviour himself testifieth, Matth. 21.25.) yet my Original is of the Earth, and my Relations and Expressions are suitable to a mere Man: But he that is from Heaven, excells all, as in the dignity of his person, so in the sublimity of his knowledge.

Marginal references: Chap. 11.15.27.; 1 Cor. 15.47.

32 And what he hath seen and heard, that he testifieth , and no man receiveth his testimony .

Another great difference which the Baptist teacheth his Disciples to put betwixt his Testimony and Christs, is, That he, and so all other Ministers of the Gospel, testifie by Revelation; Christ testifieth not by Revelation, but from his own personal knowledge, what himself hath seen and heard from his Father, see Verse 11. where our Saviour had spoken to Nichodemus much the same. So Iohn 1.18. and 8.26. and 15.15. By these two terms is signified the most certain and infallible knowledge of those things which he testified, which made them worthy of all acceptation:

But yet very few received his Testimony, so as to believe in it, see Ioh. 1.11. and ver. 11. of this Chapter.

33 He that hath received his testimony , hath set to his seal, that God is true .

He who hath so beleived the testimony of Christ, as to accept him, and to believe in him as his Saviour, hath by that his believing, set to his Seal, that God in all his promises of the Messiah under the old Testament, is true; that a word hath not failed of whatsoever God hath there spoken of that nature; according to this is that 1 Ioh. 5.10. He that believeth not God, hath made him a liar, because he believeth not the Record that God gave of his Son. This saying doth notably commend Faith, and defame Unbelief. Faith in Christ as the only true Mediator and Saviour, giveth testimony to the truth of God, and sealeth it. Unbelief defameth God, and doth in effect say, That God is a liar.

Marginal references: Rom. 3.4.

34 For he whom God hath sent speaketh the words of God : for God giveth not the Spirit by measure unto him .

He whom God hath sent out of Heaven, out of his bosom, not meerly authorising him as a Minister, as the Prophets, and as Iohn was sent

speaking nothing but the words of God. The Prophets, and the Apostles were sent of God, in a sense, but not as Christ was sent; they sometimes spake the words of God, when the Spirit of God came upon them; but they sometimes spake their own words, as Nathan did to David, when he encouraged his thoughts to build an house to the Lord. And Paul, when he said, To the rest speak I, not the Lord; but whatsoever Christ spake, was the words of God

For God did not give out the Spirit to him sparingly (as out of a measure) as he doth to his Ministers or Saints, who have but their proportion of Revelations and Graces, as was requisite for their Offices to which they were called; and the several periods of time that were gradually illuminated. But in him the fulness of the Godhead dwelt bodily, he was anointed with the oyl of gladness above his fellows: He had the Spring of all in him[illegible: 1 letter]e[illegible: 1 letter]f, not the Streams only.

35 The Father loveth the Son, and hath given all things into his hand .

The Eternal Father loved the World, ver. 16. but he loved the Son with a more singular and peculiar Love; so that Matth. 11.27. All things were by the Father delivered to him, all power in Heaven and Earth. Matth. 28.18. to give eternal life to as many as the Father had given him, Iohn 17.2. The keys of Hell and of Death, Rev. 1.18. So as every man hath reason to receive and imbrace Christ and his Testimony, and to believe in him.

Marginal references: Chap. 5.20. Heb. 2.8.

36 He that believeth on the Son , hath everlasting life: and he that believeth not the Son , shall not see life i: but the wrath of God abideth on him .

He that hearing the Proposition of the Gospel, so agreeth to it, as with his heart he receiveth him as his Saviour, and trusteth and hopeth in him, hath everlasting life; that is, a certain and just Title to it, nay in the first fruits; being actually delivered from condemnation, to which, without Faith, he is exposed, Rom. 8.1: He already liveth a spiritual life, Gal. 2.20. and having Christ in him, hath the hope of Glory; into the possession of which, he shall most certainly come

But he that receiveth not the Gospel, published by him who is the Son of God, and doth not imbrace him as his Saviour, and yield obedience to him, shall not be saved. The word here translated, believeth not, is, [non-Latin text not transcribed] which often signifieth, one that is not obedient: But this is the command of God, That men should believe on his Son, 1 John 3.23. The commandment doth not only respect Love, but Faith in the first place; for Faith worketh by Love; so as there is an [non-Latin text not transcribed], a disobedience in the Vnderstanding, as well as in the Conversation; and he that so believeth not, as to obey, shall never come into Heaven, which felicity is here expressed by seeing Life; as not seeing Death, is not dying, so not seeing Life is dying

And as he was by nature a child of wrath, Eph. 2.3. subject, and exposed to the wrath of God, so that wrath abideth upon him, being justified by Faith, he hath peace with God, Rom. 5.1.

Marginal references: Habbak. 1.4. Vers. 16. 1 Joh. 5.10.

Christ's Interview with Nicodemus.

1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11 Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13 And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe,

I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would.

II. His solemn address to our Lord Jesus Christ, v. 2. See here,

1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal. ii. 7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Ps. lxiii. 6, and cxix. 148. Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianæ—Christian nights, much more instructive than the Noctes Atticæ—Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal. ii. 2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, ch. vii. 50; xix. 39. The grace which is at first but a grain of mustard-seed may grow to be a great tree.

2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa. xix. 20. He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number (We know) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be 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.

III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see v. 11, 12. Four things our Saviour here discourses of:—

1. Concerning the necessity and nature of regeneration or the new birth, v. 3-8. Now we must consider this,

(1.) As pertinently answered to Nicodemus's address. Jesus answered, v. 3. This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it.

(2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe,

[1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anothen, which signifies both denuo—again, and desuper—from above. 1. We must be born anew; so the word is taken, Gal. iv. 9, and ab initio—from the beginning, Luke i. 3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, ch. iii. 31; xix. 11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (ch. i. 13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly.

[2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory." Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, 1 Cor. ii. 14. Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful,—what God is, in whom alone we can be happy,—and what heaven is, to which the perfection of our happiness is reserved,—it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see 1 Cor. vi. 11, 12.

This great truth of the necessity of regeneration being thus solemnly laid down,

a. It is objected against by Nicodemus (v. 4): How can a man be born when he is old, old as I am: geron on—being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges,—the place of it, the Holy Land, perhaps the holy city,—his parentage, such as that which Paul could have gloried in, Phil. iii. 5. And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. (b.) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us.

b. It is opened and further explained by our Lord Jesus, v. 5-8. From the objection he takes occasion,

(a.) To repeat and confirm what he had said (v. 5): "Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom. iii. 3, 4.

(b.) To expound and clear what he had said concerning regeneration; for the explication of which he further shows,

[a.] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, v. 5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (1 Pet. i. 2) and renewing of the Holy Ghost, Tit. iii. 5. The word he works by is his inspiration, and the heart to be wrought on he has access to.

[b.] The nature of this change, and what that is which is wrought; it is spirit, v. 6. Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual.

[c.] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, v. 6. Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen. vi. 3. The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul (Gen. ii. 7), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, v. 7. 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law,—he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him,—he who is the great Physician of souls, knows their case, and what is necessary to their cure,—he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel." 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again.

[d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, v. 5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Matt. iii. 11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit. iii. 5. You are washed, 1 Cor. vi. 11. See Ezek. xxxvi. 25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, ch. vii. 38, 39; Isa. xliv. 3. In the first creation, the fruits of heaven were born of water (Gen. i. 20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, v. 8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Acts ii. 2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Ezek. xxxvii. 9), and his sweet influences on the souls of saints to the north and south wind, Cant. iv. 16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Ps. cxlviii. 8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, 1 Cor. xii. 11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba—Father, then we hear the sound of the Spirit, we find he is at work, as Acts ix. 11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? 1 Kings xxii. 24. See Eccl. xi. 5, and compare it with Ps. cxxxix. 14.

2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is,

(1.) The objection which Nicodemus still made (v. 9): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: "How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ.

(2.) The reproof which Christ gave him for his dulness and ignorance: "Art thou a master in Israel, Didaskalos—a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic:—First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Ps. l. 5, 10; Ezek. xviii. 31; xxxvi. 25, 26?

(3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (v. 11-13), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here,

[1.] That the truths Christ taught were very certain and what we may venture upon (v. 11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as ch. xiv. 23: We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Prov. viii. 30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve!

[2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, v. 12: "If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind,— if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine,—what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper?" Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Matt. xi. 17), but Wisdom is, and will be, justified of her children, notwithstanding.

[3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, v. 13.

First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old-Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see ch. i. 18. Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Matt. xi. 27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Prov. xxx. 4; Deut. xxx. 12.

Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (v. 12), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, 1 Cor. xv. 47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven (2 Chron. vii. 14), looking from heaven (Ps. lxxx. 14), speaking from heaven (Neh. ix. 13), sending from heaven, Ps. lvii. 3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (vii. 13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old-Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified (1 Cor. ii. 8), and God purchased the church with his own blood, Acts xx. 28. So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti. God is the ho on to ourano—he that is, and heaven is the habitation of his holiness.

3. Christ here discourses of the great design of his own coming into the world, and the happiness of those that believe in him, v. 14-18. Here we have the very marrow and quintessence of the whole gospel, that faithful saying (1 Tim. i. 15), that Jesus Christ came to seek and to save the children of men from death, and recover them to life. Now sinners are dead men upon a twofold account:— (1.) As one that is mortally wounded, or sick of an incurable disease, is said to be a dead man, for he is dying; and so Christ came to save us, by healing us, as the brazen serpent healed the Israelites, v. 14, 15. (2.) As one that is justly condemned to die for an unpardonable crime is a dead man, he is dead in law; and, in reference to this part of our danger, Christ came to save as a prince or judge, publishing an act of indemnity, or general pardon, under certain provisos; this saving here is opposed to condemning, v. 16-18.

[1.] Jesus Christ came to save us by healing us, as the children of Israel that were stung with fiery serpents were cured and lived by looking up to the brazen serpent; we have the story of it, Num. xxi. 6-9. It was the last miracle that passed through the hand of Moses before his death. Now in this type of Christ we may observe,

First, The deadly and destructive nature of sin, which is implied here. The guilt of sin is like the pain of the biting of a fiery serpent; the power of corruption is like the venom diffused thereby. The devil is the old serpent, subtle at first (Gen. iii. 1), but ever since fiery, and his temptations fiery darts, his assaults terrifying, his victories destroying. Ask awakened consciences, ask damned sinners, and they will tell you, how charming soever the allurements of sin are, at the last it bites like a serpent, Prov. xxiii. 30-32. God's wrath against us for sin is as those fiery serpents which God sent among the people, to punish them for their murmurings. The curses of the law are as fiery serpents, so are all the tokens of divine wrath.

Secondly, The powerful remedy provided against this fatal malady. The case of poor sinners is deplorable; but is it desperate? Thanks be to God, it is not; there is balm in Gilead. The Son of man is lifted up, as the serpent of brass was by Moses, which cured the stung Israelites. 1. It was a serpent of brass that cured them. Brass is bright; we read of Christ's feet shining like brass, Rev. i. 15. It is durable; Christ is the same. It was made in the shape of a fiery serpent, and yet had no poison, no sting, fitly representing Christ, who was made sin for us and yet knew no sin; was made in the likeness of sinful flesh and yet not sinful; as harmless as a serpent of brass. The serpent was a cursed creature; Christ was made a curse. That which cured them reminded them of their plague; so in Christ sin is set before us most fiery and formidable. 2. It was lifted up upon a pole, and so must the Son of man be lifted up; thus it behoved him, Luke xxiv. 26, 46. No remedy now. Christ is lifted up, (1.) In his crucifixion. He was lifted up upon the cross. His death is called his being lifted up, ch. xii. 32, 33. He was lifted up as a spectacle, as a mark, lifted up between heaven and earth, as if he had been unworthy of either and abandoned by both. (2.) In his exaltation. He was lifted up to the Father's right hand, to give repentance and remission; he was lifted up to the cross, to be further lifted up to the crown. (3.) In the publishing and preaching of his everlasting gospel, Rev. xiv. 6. The serpent was lifted up that all the thousands of Israel might see it. Christ in the gospel is exhibited to us, evidently set forth; Christ is lifted up as an ensign, Isa. xi. 10. 3. It was lifted up by Moses. Christ was made under the law of Moses, and Moses testified of him. 4. Being thus lifted up, it was appointed for the cure of those that were bitten by fiery serpents. He that sent the plague provided the remedy. None could redeem and save us but he whose justice had condemned us. It was God himself that found the ransom, and the efficacy of it depends upon his appointment. The fiery serpents were sent to punish them for their tempting Christ (so the apostle saith, 1 Cor. x. 9), and yet they were healed by virtue derived from him. He whom we have offended is our peace.

Thirdly, The way of applying this remedy, and that is by believing, which plainly alludes to the Israelites' looking up to the brazen serpent, in order to their being healed by it. If any stung Israelite was either so little sensible of his pain and peril, or had so little confidence in the word of Moses as not to look up to the brazen serpent, justly did he die of his wound; but every one that looked up to it did well, Num. xxi. 9. If any so far slight either their disease by sin or the method of cure by Christ as not to embrace Christ upon his own terms, their blood is upon their own head. He hath said, Look, and be saved (Isa. xlv. 22), look and live. We must take a complacency in and give consent to the methods which Infinite Wisdom has taken is saving a guilty world, by the mediation of Jesus Christ, as the great sacrifice and intercessor.

Fourthly, The great encouragements given us by faith to look up to him. 1. It was for this end that he was lifted up, that his followers might be saved; and he will pursue his end. 2. The offer that is made of salvation by him is general, that whosoever believes in him, without exception, might have benefit by him. 3. The salvation offered is complete. (1.) They shall not perish, shall not die of their wounds; though they may be pained and ill frightened, iniquity shall not be their ruin. But that is not all. (2.) They shall have eternal life. They shall not only not die of their wounds in the wilderness, but they shall reach Canaan (which they were then just ready to enter into); they shall enjoy the promised rest.

[2.] Jesus Christ came to save us by pardoning us, that we might not die by the sentence of the law, v. 16, 17. Here is gospel indeed, good news, the best that ever came from heaven to earth. Here is much, here is all in a little, the word of reconciliation in miniature.

First, Here is God's love in giving his Son for the world (v. 16), where we have three things:— 1. The great gospel mystery revealed: God so loved the world that he gave his only-begotten Son. The love of God the Father is the original of our regeneration by the Spirit and our reconciliation by the lifting up of the Son. Note, (1.) Jesus Christ is the only-begotten Son of God. This magnifies his love in giving him for us, in giving him to us; now know we that he loves us, when he has given his only-begotten Son for us, which expresses not only his dignity in himself, but his dearness to his Father; he was always his delight. (2.) In order to the redemption and salvation of man, it pleased God to give his only-begotten Son. He not only sent him into the world with full and ample power to negotiate a peace between heaven and earth, but he gave him, that is, he gave him up to suffer and die for us, as the great propitiation or expiatory sacrifice. It comes in here as a reason why he must be lifted up; for so it was determined and designed by the Father, who gave him for this purpose, and prepared him a body in order to it. His enemies could not have taken him if his Father had not given him. Though he was not yet crucified, yet in the determinate counsel of God he was given up, Acts ii. 23. Nay, further, God has given him, that is, he has made an offer of him, to all, and given him to all true believers, to all the intents and purposes of the new covenant. He has given him to be our prophet, a witness to the people, the high priest of our profession, to be our peace, to be head of the church and head over all things to the church, to be to us all we need. (3.) Herein God has commended his love to the world: God so loved the world, so really, so richly. Now his creatures shall see that he loves them, and wishes them well. He so loved the world of fallen man as he did not love that of fallen angels; see Rom. v. 8; 1 John iv. 10. Behold, and wonder, that the great God should love such a worthless world! That the holy God should love such a wicked world with a love of good will, when he could not look upon it with any complacency. This was a time of love indeed, Ezek. xvi. 6, 8. The Jews vainly conceited that the Messiah should be sent only in love to their nation, and to advance them upon the ruins of their neighbours; but Christ tells them that he came in love to the whole world, Gentiles as well as Jews, 1 John ii. 2. Though many of the world of mankind perish, yet God's giving his only-begotten Son was an instance of his love to the whole world, because through him there is a general offer of life and salvation made to all. It is love to the revolted rebellious province to issue out a proclamation of pardon and indemnity to all that will come in, plead it upon their knees, and return to their allegiance. So far God loved the apostate lapsed world that he sent his Son with this fair proposal, that whosoever believes in him, one or other, shall not perish. Salvation has been of the Jews, but now Christ is known as salvation to the ends of the earth, a common salvation. 2. Here is the great gospel duty, and that is to believe in Jesus Christ (Whom God has thus given, given for us, given to us), to accept the gift, and answer the intention of the giver. We must yield an unfeigned assent and consent to the record God hath given in his word concerning his Son. God having given him to us to be our prophet, priest, and king, we must give up ourselves to be ruled, and taught, and saved by him. 3. Here is the great gospel benefit: That whosoever believes in Christ shall not perish. This he had said before, and here repeats it. It is the unspeakable happiness of all true believers, for which they are eternally indebted to Christ, (1.) That they are saved from the miseries of hell, delivered from going down to the pit; they shall not perish. God has taken away their sin, they shall not die; a pardon is purchased, and so the attainder is reversed. (2.) They are entitled to the joys of heaven: they shall have everlasting life. The convicted traitor is not only pardoned, but preferred, and made a favourite, and treated as one whom the King of kings delights to honour. Out of prison he comes to reign, Eccl. iv. 14. If believers, then children; and, if children, then heirs.

Secondly, Here is God's design in sending hi Son into the world: it was that the world through him might be saved. He came into the world with salvation in his eye, with salvation in his hand. Therefore the aforementioned offer of live and salvation is sincere, and shall be made good to all that by faith accept it (v. 17): God sent his Son into the world, this guilty, rebellious, apostate world; sent him as his agent or ambassador, not as sometimes he had sent angels into the world as visitants, but as resident. Ever since man sinned, he has dreaded the approach and appearance of any special messenger from heaven, as being conscious of guilt and looking for judgment: We shall surely die, for we have seen God. If therefore the Son of God himself come, we are concerned to enquire on what errand he comes: Is it peace? Or, as they asked Samuel trembling, Comest thou peaceably? And this scripture returns the answer, Peaceably. 1. He did not come to condemn the world. We had reason enough to expect that he should, for it is a guilty world; it is convicted, and what cause can be shown why judgment should not be given, and execution awarded, according to law? That one blood of which all nations of men are made (Acts xvii. 26) is not only tainted with an hereditary disease, like Gehazi's leprosy, but it is tainted with an hereditary guilt, like that of the Amalekites, with whom God had war from generation to generation; and justly may such a world as this be condemned; and if God would have sent to condemn it he had angels at command, to pour out the vials of his wrath, a cherub with a flaming sword ready to do execution. If the Lord had been pleased to kill us, he would not have sent his Son amongst us. He came with full powers indeed to execute judgment (ch. v. 22, 27), but did not begin with a judgment of condemnation, did not proceed upon the outlawry, nor take advantage against us for the breach of the covenant of innocency, but put us upon a new trial before a throne of grace. 2. He came that the world through him might be saved, that a door of salvation might be opened to the world, and whoever would might enter in by it. God was in Christ reconciling the world to himself, and so saving it. An act of indemnity is passed and published, through Christ a remedial law made, and the world of mankind dealt with, not according to the rigours of the first covenant, but according to the riches of the second; that the world through him might be saved, for it could never be saved but through him; there is not salvation in any other. This is good news to a convinced conscience, healing to broken bones and bleeding wounds, that Christ, our judge, came not to condemn, but to save.

[3.] From all this is inferred the happiness of true believers: He that believeth on him is not condemned, v. 18. Though he has been a sinner, a great sinner, and stands convicted (habes confilentem reum—by his own confession), yet, upon his believing, process is stayed, judgment is arrested, and he is not condemned. This denotes more than a reprieve; he is not condemned, that is, he is acquitted; he stand upon his deliverance (as we say), and if he be not condemned he is discharged; ou krinetai—he is not judged, not dealt with in strict justice, according to the desert of his sins. He is accused, and he cannot plead not guilty to the indictment, but he can plead in bar, can plead a noli prosequi upon the indictment, as blessed Paul does, Who is he that condemns? It is Christ that died. He is afflicted, chastened of God, persecuted by the world; but he is not condemned. The cross perhaps lies heavy upon him, but he is saved from the curse: condemned by the world, it may be, but not condemned with the world, Rom. viii. 1; 1 Cor. xi. 32.

4. Christ, in the close, discourses concerning the deplorable condition of those that persist in unbelief and wilful ignorance, v. 18-21.

(1.) Read here the doom of those that will not believe in Christ: they are condemned already. Observe, [1.] How great the sin of unbelievers is; it is aggravated from the dignity of the person they slight; they believe not in the name of the only-begotten Son of God, who is infinitely true, and deserves to be believed, infinitely good, and deserves to be embraced. God sent one to save us that was dearest to himself; and shall not he be dearest to us? Shall we not believe on his name who has a name above every name? [2.] How great the misery of unbelievers is: they are condemned already; which bespeaks, First, A certain condemnation. They are as sure to be condemned in the judgment of the great day as if they were condemned already. Secondly, A present condemnation. The curse has already taken hold of them; the wrath of God now fastens upon them. They are condemned already, for their own hearts condemn them. Thirdly, A condemnation grounded upon their former guilt: He is condemned already, for he lies open to the law for all his sins; the obligation of the law is in full force, power, and virtue, against him, because he is not by faith interested in the gospel defeasance; he is condemned already, because he has not believed. Unbelief may truly be called the great damning sin, because it leaves us under the guilt of all our other sins; it is a sin against the remedy, against our appeal.

(2.) Read also the doom of those that would not so much as know him, v. 19. Many inquisitive people had knowledge of Christ and his doctrine and miracles, but they were prejudiced against him, and would not believe in him, while the generality were sottishly careless and stupid, and would not know him. And this is the condemnation, the sin that ruined them, that light is come into the world, and they loved darkness rather. Now here observe, [1.] That the gospel is light, and, when the gospel came, light came into the world, Light is self-evidencing, so is the gospel; it proves its own divine origin. Light is discovering, and truly the light is sweet, and rejoices the heart. It is a light shining in a dark place, and a dark place indeed the world would be without it. It is come into all the world (Col. i. 6), and not confined to one corner of it, as the Old-Testament light was. [2.] It is the unspeakable folly of the most of men that they loved darkness rather than light, rather than this light. The Jews loved the dark shadows of their law, and the instructions of their blind guides, rather than the doctrine of Christ. The Gentiles loved their superstitious services of an unknown God, whom they ignorantly worshipped, rather than the reasonable service which the gospel enjoins. Sinners that were wedded to their lusts loved their ignorance and mistakes, which supported them in their sins, rather than the truths of Christ, which would have parted them from their sins. Man's apostasy began in an affectation of forbidden knowledge, but is kept up by an affectation of forbidden ignorance. Wretched man is in love with his sickness, in love with his slavery, and will not be made free, will not be made whole. [3.] The true reason why men love darkness rather than light is because their deeds are evil. They love darkness because they think it is an excuse for their evil deeds, and they hate the light because it robs them of the good opinion they had of themselves, by showing them their sinfulness and misery. Their case is sad, and, because they are resolved that they will not mend it, they are resolved that they will not see it. [4.] Wilful ignorance is so far from excusing sin that it will be found, at the great day, to aggravate the condemnation: This is the condemnation, this is what ruins souls, that they shut their eyes against the light, and will not so much as admit a parley with Christ and his gospel; they set God so much at defiance that they desire not the knowledge of his ways, Job xxi. 14. We must account in the judgment, not only for the knowledge we had, and used not, but for the knowledge we might have had, and would not; not only for the knowledge we sinned against, but for the knowledge we sinned away. For the further illustration of this he shows (v. 20, 21) that according as men's hearts and lives are good or bad, so they stand affected to the light Christ has brought into the world.

First, It is not strange if those that do evil, and resolve to persist in it, hate the light of Christ's gospel; for it is a common observation that every one that doeth evil hateth the light, v. 20. Evil-doers seek concealment, out of a sense of shame and fear of punishment; see Job xxiv. 13, &c. Sinful works are works of darkness; sin from the first affected concealment, Job xxxi. 33. The light shakes the wicked, Job xxxviii. 12, 13. Thus the gospel is a terror to the wicked world: They come not to this light, but keep as far off it as they can, lest their deeds should be reproved. Note, 1. The light of the gospel is sent into the world to reprove the evil deeds of sinners; to make them manifest (Eph. v. 13), to show people their transgressions, to show that to be sin which was not thought to be so, and to show them the evil of their transgressions, that sin by the new commandment might appear exceeding sinful. The gospel has its convictions, to make way for its consolations. 2. It is for this reason that evil-doers hate the light of the gospel. There were those who had done evil and were sorry for it, who bade this light welcome, as the publicans and harlots. But he that does evil, that does it and resolves to go on in it, hateth the light, cannot bear to be told of his faults. All that opposition which the gospel of Christ has met with in the world comes from the wicked heart, influenced by the wicked one. Christ is hated because sin is loved. 3. They who do not come to the light thereby evidence a secret hatred of the light. If they had not an antipathy to saving knowledge, they would not sit down so contentedly in damning ignorance.

Secondly, On the other hand, upright hearts, that approve themselves to God in their integrity, bid this light welcome (v. 21): He that doeth truth cometh to the light. It seems, then, that though the gospel had many enemies it had some friends. It is a common observation that truth seeks no corners. Those who mean and act honestly dread not a scrutiny, but desire it rather. Now this is applicable to the gospel light; as it convinces and terrifies evil-doers, so it confirms and comforts those that walk in their integrity. Observe here, 1. The character of a good man. (1.) He is one that doeth truth; that is, he acts truly and sincerely in all he does. Though sometimes he comes short of doing good, the good he would do, yet he doeth truth, he aims honestly; he has his infirmities, but holds fast his integrity; as Gaius, that did faithfully (3 John 5), as Paul (2 Cor. i. 12), as Nathanael (ch. i. 47), as Asa, 1 Kings xv. 14. (2.) He is one that cometh to the light. He is ready to receive and entertain divine revelation as far as it appears to him to be so, what uneasiness soever it may create him. He that doeth truth is willing to know the truth by himself, and to have his deeds made manifest. A good man is much employed in trying himself, and is desirous that God would try him, Ps. xxvi. 2. He is solicitous to know what the will of God is, and resolves to do it, though ever so contrary to his own will and interest. 2. Here is the character of a good work: it is wrought in God, in union with him by a covenanting faith, and in communion with him by devout affections. Our works are then good, and will bear the test, 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 manifest to us that our works are thus wrought, then shall we have rejoicing, Gal. vi. 4; 2 Cor. i. 12.

John's Testimony to Christ.

22 After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized. 23 And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his testimony hath set to his seal that God is true. 34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

In these verses we have,

I. Christ's removal into the land of Judea (v. 22), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Ps. xix. 6. 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Josh. iii. 3) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe—He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Cant. vii. 11, 12. Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, ch. ii. 24. John began to baptize in the land of Judea (Matt. iii. 1), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, ch. iv. 2. But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men.

II. John's continuance in his work, as long as his opportunities lasted, v. 23, 24. Here we are told,

1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.

2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hydata polla—many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.

3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts.

4. It is noted (v. 24) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Matt. vi. 12. John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, ch. ix. 4.

III. A contest between John's disciples and the Jews about purifying, v. 25. See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium—superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here (v. 26): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] "Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together.

IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, v. 26. They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, "Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbit; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: "He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, ch. v. 36. He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: "All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phil. i. 18. We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.

V. Here is John's answer to this complaint which his disciples made, v. 27, &c. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.

1. John here abases himself in comparison with Christ, v. 27-30. The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1 Cor. iii. 5.

(1.) John acquiesces in the divine disposal, and satisfies himself with that (v. 27): A man can receive nothing except it be given him from heaven, whence every good gift comes (James i. 17), 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 the divine grace. No man can take any true honour to himself, Heb. v. 4. We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure (v. 34), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Matt. xx. 15. [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.

(2.) John appeals to the testimony he had formerly given concerning Christ (v. 28): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus (v. 26): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur—If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.

(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses (v. 29) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. 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?" Christ was prophesied of in the Old Testament as a bridegroom, Ps. xlv. The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them (2 Cor. xiii. 3); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart (Cant. iii. 11), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.

(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished (v. 30): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: "He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.

2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.

(1.) He instructs them concerning the dignity of Christ's person (v. 31): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho on ek tes ges, ek tes ges esti—He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job xxxiii. 6. Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.

(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,

[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2 Cor. iii. 5. The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.

[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,

First, As infallibly sure and certain, and to be entertained accordingly (v. 32): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, "Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify (2 Cor. xii. 4), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Acts xviii. 5.

From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man receiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ (v. 26); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom. ix. 2. [2.] He takes occasion to commend the faith of the chosen remnant (v. 33): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev. xxii. 20. Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev. xii. 17. By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luke i. 70, &c. Acts xiii. 32, 33. Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to.

Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him (v. 34): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God (ch. iii. 2), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1 Cor. ii. 10, 11. The Old-Testament prophets had the Spirit, and in different degrees, 2 Kings ii. 9, 10. But, whereas God gave them the Spirit by measure (1 Cor. xii. 4), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God." So Dr. Whitby.

(3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they.

[1.] He is the beloved Son of the Father (v. 35): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Prov. viii. 30. The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.

[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Matt. xxviii. 18. All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.

[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the pre-eminence above all others: He that believeth on the Son, hath life, v. 36. We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mark xvi. 16. Here is,

First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.

CHAP. III.

EIther a chieftain of the Phariſees, as he was, Luk. 14.1. Or one of the Sanhedrin, one of the ſeventy Seniours, whoſe learning hung in their light, 1 Cor. 2.8. Yet was neither learned Nathaneel, nor Nicodemus a Maſter of Iſrael excluded from Chriſts diſcipline (ſaith Joan. de Turrecremata;) leſt if he had admitted ſimple men only, Ne ſi ſolos ſimplices vocaſſet, credi poſſit quod fuiſſent ex ſimplicitate decepti [non-Latin text not transcribed] quaſi [non-Latin text not transcribed] Plato. it might have been thought they were deceived through their ſimplicity.

Verſe 2. We know] But will not know. Hence they became ſinners againſt the holy Ghoſt, Matth. 12.23. &c. The Devil that commits this ſin every day, is full of objective knowledge, and thence hath his name.

No man can do theſe miracles,] Thoſe juglers of Egypt, Jannes and Jambres, Miracula a diabolo edita ſunt praeſtigiae, impoſturae, mantaſmata, ludibria. Bucholc. did but caſt a miſt, and beguile the ſight of Pharaoh, and his followers. How Tindall hindered the jugler of Antwerp, that he could not doe his feats, ſee Acts and Monuments, fol. 985.

Verſe 3. Except a man be born again,] E ſupernis, Eraſſm. Except a man be firſt un-made (as St. Peter expounds our Saviour) and new-made up again; [non-Latin text not transcribed] 1 Pet. 2.24. 2 Pet. 1.3. except the whole frame of the old converſation be diſſolved, and a better erected, ther's no heaven to be had Heaven is too hot to hold unregenerate perſons; no ſuch dirty dog ever trampled on that golden pavement, it is an undefiled inheritance.

Verſe 4. How can a man, &c.] He underſtands no more of the doctrine of Regeneration (though he could not but have often read of it in Ezekiel elſewhere) then a common cowherd doth the darkeſt precepts of Aſtronomy, 1 Cor. 2.14. All this is gibbriſh to him. Water ariſeth no higher then the ſpring whence it came; ſo the naturall man can aſcend no higher then nature.

Verſe 5. Be born of water, and the holy Ghoſt.] That is, of the holy Ghoſt working like water, cooling, cleanſing, &c. In alluſion, belike, to that firſt waſhing of a new-born babe from his bloud, Ezek. 16.4. Or elſe to thoſe Leviticall waſhings, and not without ſome reference to Nicodemus, and his fellow-Phariſees, who placed a great part of their piety in externall waſhings, as do alſo the Mahometans at this day. Every time they eaſe nature (ſaith one that had been amongſt them) they waſh thoſe parts, Blunt voyage into Levant, pag. 100. little regarding who ſtands by. If a dog chance to touch their hands, they waſh preſently; before prayer they waſh both face and hands, ſometimes the head and privities, &c.

Verſe 6. That which is born of the fleſh, &c.] Whole man is in evil, and whole evil in man. Quintilian ſaw not this; and therefore ſaid, that it is more marvell that one man ſinneth, then that all men ſhould live honeſtly; ſin is ſo much againſt mans nature. Many alſo of the moſt dangerous opinions of Popery (as juſtification by works, ſtate of perfection, merit, ſupererogation, &c) ſpring from hence; that they have ſleight conceits of concupifcence, as a condition of nature. Yet ſome of them (as Michael Bains profeſſour at Lovaine, &c.) are ſound in this point.

Verſe 7. Marvell not, &c.] viz. through unbeliefe; Miracula aſſiduitate viteſcunt. for otherwiſe it is a juſt wonder, far beyond that of naturall birth; which, but that it is ſo ordinary, would ſurely ſeem a miracle.

Verſe 8. The winde bloweth, &c.] Libero et vago impetu. Watch therfore the gales of grace: we cannot purchaſe this winde (as Saylers in Norway are ſaid to doe) for any money. This Hawke, when flowen, will not eaſily be brought to hand again.

Verſe 9. How can theſe thing be?] Chriſt had told him that the manner of the Spirits working is incomprehenſible, and yet he is at it, How can theſe things be? Luth. apud Scultet. in Annalib. Sed ſcribo haec fruſtra (ſaith Luther in a certain letter of his to Melancthon) quia tu ſecundum philoſophiam vestram, has res ratione regere, hoc eſt, ut ille ait, cum ratione inſanire pergis.

Verſe 10. Art thou a maſter, &c,] The Phariſees and Philoſophers, for their learning, are called Princes of this world, 1 Cor. 2.8. And yet, had they known, they would never have crucified the Lord of Glory. Indoctirapiunt caelum, &c. The poore are goſpellized; [non-Latin text not transcribed] not only receive it, but are changed by it. But Bellarmine cannot finde in all the Bible, Matth. 11.5. Promiſſio de remittendis peccatis eis quae conſitentur Deo non videtur ulla extare in divinis literis. Bell. de Iuſt if. l. 1. c. 21. where remiſſion of ſin is promiſed to ſuch as confeſſe their ſins to God.

Verſe 11. Ye receive not our witneſſe.] Our Saviour joyns himſelfe with the Prophets (whoſe writings Nicodemus had read ſo negligently) and takes it for a diſhonour, that he ſhould have written for men the great things of his Law, and they continue ſtrangers thereto, Hoſea 8.12.

Verſe 12. If I have told you earthly things,] That is, ſpirituall things, under earthly groſſe ſimilitudes, of winde, water, &c. In the myſtery of Chriſt, the beſt of us are acutè obtuſi. But for the naturall man, that cannot tell the nature of the winde, or enter into the depth of the flower, or the graſſe, &c. how ſhould he poſſibly have the wit to enter into the deep things of God, eſpecially if darkly delivered.

Verſe 13. And no man hath aſcended, &c. Caput & corpus unus Chriſlus. ] Object. Therefore all but Chriſt are ſhut out of heaven. Sol. The Church, and Jeſus, make but one Chriſt, 1 Cor. 12.12. He counts not himſelfe full without his members, who are called the fulneſſe of him that filleth all, Epheſ. 1. ult.

Verſe 14. And as Moſes lifted up the ſerpent,] There it was, vide, et vive: here, crede, et vive. And as there, he that beheld the ſerpent, though but with a weak ſquint-eye, yea, but with halfe an eye, Selniccer. in pedag, Chriſt. pag. 321. was cured. So here, if we looke upon Chriſt with the eye, though but a weak faith, we ſhall be ſaved. Doctour Cruciger when he lay a dying, cried out, Credo languidâ fide, ſed tamen fide. I beleeve with a weak faith, but with a faith, ſuch as it is.

Verſe 15. That whoſoever beleeveth, Luther. Ioh. 6, 35, 36. ] Faith is the ſoule, hand, (ſidei mendica manus, ſaith one) foot, whereby we come to Chriſt, mouth (hic credere eſt edere, ſaith Auſtine) wing, whereby wee foare up, and fetch Chriſt into the heart.

Verſe 16. God ſo loved the world,] This is a ſic without a ſicut, there being nothing in nature wherewith to parallell it. The world, that is, all mankinde fallen in Adam. This the Apoſtle fitly calleth gods, Philanthropy, Tit. 3.4. it being a ſweet favour to the whole kinde of us, that any are ſaved by Chriſt.

Verſe 17. Indg 9 At peitaru & viv[illegible: 1 letter]t re[illegible: 1 letter]ne[illegible: 1 letter] que beatus [illegible: 1 word] [illegible: 2 letters]ſſe re[illegible: 1 letter]al. Her. ep[illegible: 2 letters] 1. ] Not to condemne the world.] Unleſſe it be by accident, becauſe they will not be ſaved; they will not have heaven upon Chriſts tearms, they will not part with their fat and ſweet (with the V ne in Jothams parable) no not for a Kingdom: they will not be conſtrained to live happily, raigne eternally.

Verſe 18. Is condemned already.] The ſentence is paſſed, the halter about his neck; there wants no more then to turn him off the ladder of life, and he is gone for ever. In the mean while, he hangs but by one rotten twined thread, over hell-fire.

Becauſe he hath not beleeved.] He ſaith not, becauſe he hath committed adultery, murther. There is no righteouſneſſe now but of faith; no ſin (ſaith one) but from unbeliefe; for thy ſins againſt the Law are not imputed unto thee, if thou do but beleeve the Goſpel. [non-Latin text not transcribed] Gal. 3.23. It is unbeliefe that ſhuts a man up cloſe priſoner in the Lawes dark dungeon, whence faith only can fetch us out.

Verſe 19. This is condemnation] This is hell above ground, and aforehand. Affected ignorance is the leproſie in the head, which makes a man undoubtedly uncleane, and utterly to be excluded, Levit. 13.44.

Verſe 20. For every one that doth evil, Herodot. ] As the Ethiop ans are ſaid to curſe the Sun for its bright and hot ſhining. Chriſt came a light into the world; [non-Latin text not transcribed] Tit. 2.12. his Goſpel hath appeared as a Beacon on a hill, or as the Sun in heaven; his Saints ſhine as lamps, &c. Now when men hate theſe, as theeves do a torch in the night, and flye againſt the lights as Bats do, this is condemnation.

Verſe 21. But he that doth truth.] Tenebriones Papiſtae malè ſibi conſcii, Aeternùm atri, et tetri ſunte, et habentor, Rex Platon. qui non tam cute, quam corde Aethiopici, Solem quò magis luceat, eò magis execrentur. But our hearts (as our clymate) have more light then heat. Sir Philip Sidney uſed to ſay of Chaucer, that he wondered how in thoſe miſty times he could ſee ſo cleerly; and how we in theſe clearer times go on ſo ſtumblingly. If any be ignorant, 1 Cor. 14.38. let him be ignorant, ſaith Paul. And ſo much any one knowes, as he does of Gods will, as the Apoſtle intimates, when he tels us, 2 Cor. 5.21. that Chriſt knew no ſin; that is, he did none.

Wrought in God.] Right. 1. Quoad fontem, a pure heart. Aug. 2. Quoad finem, the glory of God. Eſſe they are but ſplendida peccata, ſins in a ſilk n ſuite.

Verſe 22. And baptized.] Where ever we are we muſt be doing. If Moſes may not do juſtice in Egypt, he will do it in Midian, Malim mibi malè eſſe quam molliter. Sen. Exod. 2.14, 17. I had rather be ſicke, ſaid Seneca, then out of employment.

Verſe 23. And John alſo was baptizing,] Here Mimſters may learn not to be wanting to their duties, though God ſtirre up others about them of greater parts, and better ſucceſſe, to obſcure them. Ʋerbi minister es, hoc age, was Mr Perkins his Motto. Summum culmen affectantes ſatis honeſtè vel in ſecundo faſtigio conſpiciemur, D Ward. Colum. lib. 1. in praefat Cic. de Orat. ad Brut. ſaith Columella. And, Prima ſequentem, honestum eſt in ſecundis, tertiiſve conſiſtere, ſaith Cicero. Every man cannot excell, nor is it expected.

Verſe 24. Caſt into priſon,] The Primitive Biſhops were found more frequently in priſons, Act and Mon. fol 1565. [non-Latin text not transcribed]. Dio Caſſ. then Palaces. Bocardo became a Colledge of Quondams, as the Marian Martyrs merrily called it. If Petronius could tell Caeſar, that he had rather be with Cato in the Priſon-houſe, then with him in the Senate-houſe: why ſhould it grieve any to ſuffer bonds with, and for Chriſt? Chryſostome had rather be Paul a priſoner of Jeſus Chriſt, then Paul rapt up into the third Heaven. Homil in Epheſ. 3.1.

Verſe 25. And the Jewes] Who joyned themſelves to Iohns Diſciples, craftily, and maliciouſly, that they might both ſet againſt Chriſt. Like as the Jeſuits at this day, will cunningly comply with the Lutherans, and ſeem to ſide with them, that they may both ſet gainſt the Calviniſts.

About punifying] That is, Baptiſme; called elſewhere, the Laver of regeneration, Tit. 3.5. and by a Father, [non-Latin text not transcribed] a purging preſervative. Not the putting away of the filth of the fleſh, ſaith Peter, but a better thing, 1 Pet. 3.21.

Verſe 26. Rabbi, he that was with thee] They envied for Iohns ſake, as Ioſhna did for Moſes, and with as little thank. Iohn would have been glad they had gone after Chriſt, as Andrew did. Howſoever, it was good news to Iohn, that Jeſus was ſo frequented and buſied.

Verſe 27. Ʋidetur bominis appellatio magnum habere momeatum, &c. Equide on pluris ſecerim juſtam commendationem, &c. 3 Iohn 12. A man can receive nothing] There is much in this word [Man] as Beza thinks, to ſet forth the moſt miſerable indigency of all mankinde by nature. The Greeks, when they ſet forth one miſ reble indeed, they call him [non-Latin text not transcribed], thrice a man.

Verſe 28. Ye your ſelves bear me witneſſe] I ſhould rather chuſe the juſt commendation of one good man (ſaith Rolloc upon this Text) then the fooliſh admiration of a whole multitude. Demetrius hath good report of the truth it ſelfe; that's enough for him.

Verſe 29. The friend of the bride-groom] Such is every faithfull Miniſter, 2 Cor. 11.2. whoſe office is to wooe for Chriſt, and not (as ſome) to ſpeak one word for him, and two for himſelfe. This is foul-play.

Verſe 30. He muſt increaſe, but, &c.] And this was Johns great joy. That man hath true light, that can be content to be outſhined by others; and nothing will more try a mans grace, then queſtions of emulation. Ezekiel can commend Daniel his Contemporary, Ezek. 14.14. matching him with Noah, and Job, for his power in prayer. And Peter highly praiſeth Pauls Epiſtles, though he had been publikely reproved by him at Antioch. Yea, 2 Pet. 3. Gal. 2 Plato called Ariſtotle [non-Latin text not transcribed] & [non-Latin text not transcribed] the intelligent Reader. And Ariſtotle is ſaid to have ſet up an Altar in honour of Plato, with this inſcription. Hier. Walſ. in Hermiae lib Nulla ferent talem ſecla futura virum. But Luther ſhewed himſelfe ſo much diſcontent at the Reformation wrought at Wittenberg in his abſence, by Caroloſtadius, Cum Lutherus ex ſua eremo Wittenbergan redvſ[illegible: 1 letter]et, &c. Alſted. Chron. pag. 520. becauſe it was done without him, that he doubted not to approve thoſe things, that till then he had diſapproved, and to diſapprove what before he had approved of. So hard it is for a man willingly, and gladly to ſee his equals lifted over his head in worth, and opinion. Selfe-love makes men unreaſonable, and ever teacheth them to turn the glaſſe, to ſee themſelves bigger, others leſſer then they are, &c.

Verſe 31. He that commeth, &c.] Hitherto Chriſt hath been compared with John: In the reſt of the Chapter, he ſtands compared; Firſt, with all men. Secondly, with the faithfull, and infinitely preferred before them all. He is the chiefe of ten thouſand; Cant. 5.10. or the Standard-bearer, which ever are the goodlieſt.

Is earthy] Terra eſt, ſo Augustine renders it in the ſame ſenſe, as he is fleſh, verſ. 6. God will ſmite this earth with the rod of his mouth, Iſa. 11.6.

Speaketh of the earth] As Ducklings have alwayes their bills in the mud, as Swine are ever rooting in the mire.

Verſe 33. Hath ſet to his ſeal, &c.] Hath given God a teſtimoniall, ſuch as is that Deut. 32.4. After which, God alſo ſets his ſeal (quaſi in redhoſtimentum) to the beleever, Eph. 1.13.

Verſe 34. Speaketh the words of God] This the true beleever is convinced of; and therefore ſets to his ſeal, Luke 1.1. as to an undoubted truth. He is fully perſwaded, as Saint Luke was.

Verſe 35. The Father loveth the Son.] Therefore faith may have firme footing. God hath layd help upon one that is mighty, Pſal 89.19. that our faith and hope may be in God, 1 Pet. 1.21.

Verſe 36. Hath eternall life] 1. In promiſſo. 2. In pretio. 3. In primitiis. He ſtands already on the Battlements of heaven, he hath one foot in the porch of Paradiſe.

He that beleeveth not] There is a two-fold un-beleefe, one in the underſtanding, [non-Latin text not transcribed]. Heb. 8.10. and is oppoſed to faith: the other in the will, and lives, and is oppoſed to obedience. For cure of both, God hath promiſed to write his Lawes, both in the mindes of his people, and in their hearts too.

The wrath of God abides upon him] [non-Latin text not transcribed], as in its manſion-place, as upon its baſis, tanquam trabali cbavo fixa, ſaith one; there it neſtles, ſettles, and never will away. The unbeleever can neither avoid it, nor abide it.

A man of the Pharisees. A Pharisee. Mt 3:3.

Nicodemus, a ruler of the Jews. One of the Sanhedrim, or great council of the nation. He is twice mentioned after this as being friendly to our Saviour; in the first instance as advocating his cause, and defending him against the unjust suspicion of the Jews Jn 7:50, and in the second instance as one who came to aid in embalming his body, Jn 19:39. It will be recollected that the design of John in writing this gospel was to show that Jesus was the Messiah. To do this he here adduces the testimony of one of the rulers of the Jews, who early became convinced of it, and who retained the belief of it until the death of Jesus.

(a) "Nicodemus" Jn 7:50,51, 19:39

The same came to Jesus. The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be farther instructed in private respecting his doctrine. It was not usual for a man of rank, power, and riches to come to inquire of Jesus in this manner; yet we may learn that the most favourable opportunity for teaching such men the nature of personal religion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and tenderly in private. In the midst of their companions, or engaged in business, they may refuse to listen or may cavil. When alone, they will hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul says (Gal 2:2), "privately to them which are of reputations;" evincing his consummate prudence, and his profound knowledge of human nature.

By night. It is not mentioned why he came by night. It might have been that, being a member of the Sanhedrim, he was engaged all the day; or it may have been because the Lord Jesus was occupied all the day in teaching publicly and in working miracles, and that there was no opportunity for conversing with him as freely as he desired; or it may have been that he was afraid of the ridicule and contempt of those in power, and fearful that it might involve him in danger if publicly known; or it may have been that he was afraid that if it were publicly known that he was disposed to favour the Lord Jesus, it might provoke more opposition against him and endanger his life. As no bad motive is imputed to him, it is most in accordance with Christian charity to suppose that his motives were such as God would approve, especially as the Saviour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives. 1Cor 13:4-7. We may learn here,

1st. That our Saviour, though engaged during the day, did not refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life.

2nd. That it is proper for men, even those of elevated rank, to inquire on the subject of religion. Nothing is so important as religion, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all times men should seek the way of salvation, and especially in times of great religious excitement they should make inquiry. At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He wrought miracles, and preached, and many were converted. There was what would now be called a revival off religion, having all the features of a work of grace. At such a season it was proper, as it is now, that not only the poor, but the rich and great, should inquire the path to life.

Rabbi. This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title doctor of divinity is now conferred. Jn 1:38. Our Saviour forbade his disciples to wear that title (Jn 1:38), though it was proper for him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God.

We know. I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees who entertained the same opinion about Jesus that he did, and he came to be more fully confirmed in the belief.

Come from God. Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Jesus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a belief that he came from God, and was therefore qualified and authorized to teach us the way of life.

These miracles. The miracles which he wrought in the temple and at Jerusalem, Jn 2:23.

Except God be with him. Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would not work a miracle in attestation of a falsehood or to give countenance to a false teacher. If God gives a man power to work a miracle, it is proof that he approves the teaching of that man, and the miracle is the proof or the credential that he came from God.

(b) "for no man" Jn 9:16,33, Acts 2:22 (c) "God be with him" Acts 10:38

Verily, verily. An expression of strong affirmation, denoting the certainty and the importance of what he was about to say. Jesus proceeds to state one of the fundamental and indispensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner; but it should be remembered that Nicodemus acknowledged that he was a teacher come from God; that he implied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal anything. Jesus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience, as the first thing in religion, a change of heart and of life.

Except a man. This is a universal form of expression designed to include all mankind. Of each and every man it is certain that unless he is born again he cannot see the kingdom of God. It includes, therefore, men of every character and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear that our Saviour intended to convey to Nicodemus the idea, also, that he must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God--that is, the Messiah; it was necessary, in addition to this, to experience in his own soul that great change called the new birth or regeneration.

Be born again. The word translated here again means also from above, and is so rendered in the margin. It is evident, however, that Nicodemus understood it not as referring to a birth from above, for if he had he would not have asked the question in Jn 3:4. It is probable that in the language which he used there was not the same ambiguity that there is in the Greek. The ancient versions all understood it as meaning again, or the second time. Our natural birth introduces us to light, is the commencement of life, throws us amid the works of God, and is the beginning of our existence; but it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin and brought forth in iniquity, and there is none that doeth good, no, not one. The carnal mind is enmity against God, and by nature we are dead in trespasses and sins, Gen 8:21, Ps 14:2,3; Ps 51:5, Rom 1:29-32, 3:10-20, 8:7. All sin exposes men to misery here and hereafter. To escape from sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his feelings, and his manner of life. This change, or the beginning of this new life, is called the new birth, or regeneration. It is so called because in many respects it has a striking analogy to the natural birth. It is the beginning of spiritual life. It introduces us to the light of the gospel. It is the moment when we really begin to live to any purpose. It is the moment when God reveals himself to us as our reconciled Father, and we are adopted into his family as his sons. And as every man is a sinner, it is necessary that each one should experience this change, or he cannot be happy or saved. This doctrine was not unknown to the Jews, and was particularly predicted as a doctrine that would be taught in the times of the Messiah. See De 10:16, Jer 4:4, 31:4,33, Eze 11:19, 36:25 Ps 51:12. The change in the New Testament is elsewhere called the new creation (2Cor 5:17, Gal 6:15), and life from the dead, or a resurrection, Eph 2:1, Jn 5:21,24.

He cannot see. To see, here, is put evidently for enjoying ---or he cannot be fitted for it and partake of it.

The kingdom of God. Either in this world or in that which is to come--that is, heaven. Mt 3:2. The meaning is, that the kingdom which Jesus was about to set up was so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly declared by the Son of God by an affirmation equivalent to an oath, and there can be no possibility, therefore, of entering heaven without experiencing the change which the Saviour contemplated by the new birth. And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be renewed.

(d) "Except" Jn 1:13, Gal 6:15, Eph 2:1, Tit 3:5, Jas 1:18, 1Pet 1:23 1Jn 2:29, 3:9

(1) "born again" or, "from above"

How can a man, &c. It may seem remarkable that Nicodemus understood the Saviour literally, when the expression to be born again was in common use among the Jews to denote a change from Gentilism to Judaism by becoming a proselyte by baptism. The word with them meant a change from the state of a heathen to that of a Jew. But they never used it as applicable to a Jew, because they supposed that by his birth every Jew was entitled to all the privileges of the people of God. When, therefore, our Saviour used it of a Jew, when he affirmed its necessity of every man, Nicodemus supposed that there was an absurdity in the doctrine, or something that surpassed his comprehension, and he therefore asked whether it was possible that Jesus could teach so absurd a doctrine--as he could conceive no other sense as applicable to a Jew--as that he should, when old, enter a second time into his mother's womb and be born. And we may learn from this--

1st. That prejudice leads men to misunderstand the plainest doctrines of religion.

2nd. That things which are at first incomprehensible or apparently absurd, may, when explained, become clear. The doctrine of regeneration, so difficult to Nicodemus, is plain to a child that is born of the Spirit.

3rd. Those in high rank in life, and who are learned, are often most ignorant about the plainest matters of religion. It is often wonderful that they exhibit so little acquaintance with the most simple subjects pertaining to the soul, and so much absurdity in their views.

4th. A doctrine is not to be rejected because the rich and the great do not believe or understand it. The doctrine of regeneration was not false because Nicodemus did not comprehend it.

Be born of water. By water, here, is evidently signified baptism. Thus the word is used in Eph 5:26, Tit 3:5. Baptism was practised by the Jews in receiving a Gentile as a proselyte. It was practised by John among the Jews; and Jesus here says that it is an ordinance of his religion, and the sign and seal of the renewing influences of his Spirit. So he said (Mk 16:16), "He that believeth and is baptized shall be saved." It is clear from these places, and from the example of the apostles (Acts 2:38,41, 8:12, 13, 36, 38, 9:18 Acts 10:47, 48, 16:15, 33, 18:8, 22:16, Gal 3:27), that they considered this ordinance as binding on all who professed to love the Lord Jesus. And though it cannot be said that none who are not baptized can be saved, yet Jesus meant, undoubtedly, to be understood as affirming that this was to be the regular and uniform way of entering into his church; that it was the appropriate mode of making a profession of religion; and that a man who neglected this, when the duty was made known to him, neglected a plain command of God. It is clear, also, that any other command of God might as well be neglected or violated as this, and that it is the duty of everyone not only to love the Saviour, but to make an acknowledgment of that love by being baptized, and by devoting himself thus to his service. But, lest Nicodemus should suppose that this was all that was meant, he added that it was necessary that he should be born of the Spirit also. This was predicted of the Saviour, that he should baptize with the Holy Ghost and with fire, Mt 3:11. By this is clearly intended that the heart must be changed by the agency of the Holy Spirit; that the love of sin must be abandoned; that man must repent of crime and turn to God; that he must renounce all his evil propensities, and give himself to a life of prayer and holiness, of meekness, purity, and benevolence. This great change is in the Scripture ascribed uniformly to the Holy Spirit, Tit 3:5, 1Thes 1:6 Ro 5:5 1Pe 1:22.

Cannot enter into. This is the way, the appropriate way, of entering into the kingdom of the Messiah here and hereafter. He cannot enter into the true church here, or into heaven in the world to come, except in connection with a change of heart, and by the proper expression of that change in the ordinances appointed by the Saviour.

(e) "water" Mk 16:16, Acts 2:38 (f) "of the Spirit" Rom 8:2, 1Cor 2:12

That which is born of the flesh. To show the necessity of this change, the Saviour directs the attention of Nicodemus to the natural condition of man. By that which is born of the flesh he evidently intends man as he is by nature, in the circumstances of his natural birth. Perhaps, also, he alludes to the question asked by Nicodemus, whether a man could be born when he was old? Jesus tells him that if this could be, it would not answer any valuable purpose; he would still have the same propensities and passions. Another change was therefore indispensable.

Is flesh. Partakes of the nature of the parent. Comp. Gen 5:3. As the parents are corrupt and sinful, so will be their descendants. See Job 14:4. And as the parents are wholly corrupt by nature, so their children will be the same. The word flesh here is used as meaning corrupt, defiled, sinful. The flesh in the Scriptures is often used to denote the sinful propensities and passions of our nature, as those propensities are supposed to have their seat in the animal nature. "The works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness," &c., Gal 5:19,20. See also Eph 2:3, 1Pet 3:21, 2:18, 1Jn 2:16, Rev 8:5

Is born of the Spirit. Of the Spirit of God, or by the agency of the Holy Ghost.

Is spirit. Is spiritual, like the spirit, that is, holy, pure. Here we learn,

1st. That all men are by nature sinful.

2nd. That none are renewed but by the Spirit of God. If man did the work himself, it would be still carnal and impure.

3rd. That the effect of the new birth is to make men holy. And,

4th. That no man can have evidence that he is born again who is not holy, and just in proportion as he becomes pure in his life will be the evidence that he is born of the Spirit.

(g) "That which is born of the Spirit" 1Cor 15:47-49, 2Cor 5:17

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

(2) "born again" or, "from above"

The wind bloweth, &c. Nicodemus had objected to the doctrine because he did not understand how it could be. Jesus shows him that he ought not to reject it on that account, for he constantly believed things quite as difficult. It might appear incomprehensible, but it was to be judged of by its effects. As in this case of the wind, the effects were seen, the sound was heard, important changes were produced by it, trees and clouds were moved, yet the wind is not seen, nor do we know whence it comes, nor by what laws it is governed; so it is with the operations of the Spirit. We see the changes produced, Men just now sinful become holy; the thoughtless become serious; the licentious become pure; the vicious, moral; the moral, religious; the prayerless, prayerful; the rebellious and obstinate, meek, and mild, and gentle. When we see such changes, we ought no more to doubt that they are produced by some cause--by some mighty agent, than when we see the trees moved, or the waters of the ocean piled on heaps, or feel the cooling effects of a summer's breeze. In those cases we attribute it to the wind, though we see it not, and though we do not understand its operations. We may learn, hence,

1st. That the proper evidence of conversion is the effect on the life.

2nd. That we are not too curiously to search for the cause or manner of the change.

3rd. That God has power over the most hardened sinner to change him, as he has power over the loftiest oak, to bring it down by a sweeping blast.

4th. That there may be great variety in the modes of the operation of the Spirit. As the wind sometimes sweeps with a tempest, and prostrates all before it, and sometimes breathes upon us in a mild evening zephyr, so it is with the operations of the Spirit. The sinner sometimes trembles and is prostrate before the truth, and sometimes is sweetly and gently drawn to the cross of Jesus.

Where it listeth. Where it wills or pleases. So is every one, &c. Every one that is born of the Spirit is, in some respects, like the effects of the wind. You see it not, you cannot discern its laws, but you see its effects, and you know therefore that it does exist and operate. Nicodemus's objection was, that he could not see this change, or perceive how it could be. Jesus tells him that he should not reject a doctrine merely because he could not understand it. Neither could the wind be seen, but its effects were well known, and no one doubted the existence or the power of the agent. Comp. Eccl 11:5.

(h) "so is every one" 1Cor 2:11

How can these things be? Nicodemus was still unwilling to admit the doctrine unless he understood it; and we have here an instance of a man of rank stumbling at one of the plainest doctrines of religion, and unwilling to admit a truth because he could not understand how it could be, when he daily admitted the truth of facts in other things which he could as little comprehend. And we may learn,

1st. That men will often admit facts on other subjects, and be greatly perplexed by similar facts in religion.

2nd. That no small part of men's difficulties are because they cannot understand how or why a thing is.

3rd. That men of rank and learning are as likely to be perplexed by these things as those in the obscurest and humblest walks of life.

4th. That this is one reason why such men, particularly, so often reject the truths of the gospel. And,

5th. That this is a very unwise treatment of truth, and a way which they do not apply to other things. If the wind cools and refreshes me in summer--if it prostrates the oak or lashes the sea into foam--if it destroys my house or my grain, it matters little how it does this; and so of the Spirit. If it renews my heart, humbles my pride, subdues my sin, and comforts my soul, it is a matter of little importance how it does all this. Sufficient for me is it to know that it is done, and to taste the blessings which flow from the renewing and sanctifying grace of God.

A master of Israel. A teacher of Israel; the same word that in the second verse is translated teacher. As such a teacher he ought to have understood this doctrine. It was not new, but was clearly taught in the Old Testament. See particularly Ps 51:10, 16, 17, Eze 11:19, 36:26. It may seem surprising that a man whose business it was to teach the people should be a stranger to so plain and important a doctrine; but when worldly-minded men are placed in offices of religion--when they seek those offices for the sake of ease or reputation, it is no wonder that they are strangers to the plain truths of the Bible; and there have been many, and there are still, who are in the ministry itself, to whom the plainest doctrines of the gospel are obscure. No man can understand the Bible fully unless he is a humble Christian, and the easiest way to comprehend the truths of religion is to give the heart to God and live to his glory. A child thus may have more real knowledge of the way of salvation than many who are pretended masters and teachers of Israel, Jn 7:17, Mt 11:25, Ps 8:2 compared with Mt 21:16.

Of Israel. Of the Jews; of the Jewish nation.

We speak. Jesus here speaks in the plural number, including himself and those engaged with him in preaching the gospel. Nicodemus had said (Jn 3:2), "We know that thou art," &c., including himself and those with whom he acted. Jesus in reply said, We, who are engaged in spreading the new doctrines about which you have come to inquire, speak what we know. We do not deliver doctrines which we do not practically understand. This is a positive affirmation of Jesus, which he had a right to make about his new doctrine. He knew its truth, and those who came into his kingdom knew it also. We learn here,

1st. That the Pharisees taught doctrines which they did not practically understand. They taught much truth (Mt 23:2), but they were deplorably ignorant of the plainest matters in their practical application.

2nd. Every minister of the gospel ought to be able to appeal to his own experience, and to say that he knows the truth which he is communicating to others.

3rd. Every Sunday-school teacher should be able to say, "I know what I am communicating; I have experienced what is meant by the new birth, and the love of God, and the religion which I am teaching."

Testify. Bear witness to.

That we have seen. Jesus had seen by his omniscient eye all the operations of the Spirit on the hearts of men. His ministers have seen its effects as we see the effects of the wind, and, having seen men changed from sin to holiness, they are qualified to bear witness to the truth and reality of the change. Every successful minister of the gospel thus becomes a witness of the saving power of the gospel.

Ye receive not. Ye Pharisees. Though we give evidence of the truth of the new religion; though miracles axe wrought, and proof is given that this doctrine came from heaven, yet you reject it.

Our witness. Our testimony. The evidence which is furnished by miracles and by the saving power of the gospel. Men reject revelation though it is attested by the strongest evidence, and though it is constantly producing the most desirable changes in the hearts and lives of men.

(i) "We speak that we do know" 1Jn 1:1-8.

If I have told you earthly things. Things which occur on earth. Not sensual or worldly things, for Jesus had said nothing of these; but he had told him of operations of the Spirit which had occurred on earth, whose effects were visible, and which might be, therefore, believed. These were the plainest and most obvious of the doctrines of religion.

How shall ye believe. How will you believe. Is there any probability that you will understand them?

Heavenly things. Things pertaining to the government of God and his doings in the heavens; things which are removed from human view, and which cannot be subjected to human sight; the more profound and inscrutable things pertaining to the redemption of men. Learn hence,

1st. The height and depth of the doctrines of religion. There is much that we cannot yet understand.

2nd. The feebleness of our understandings and the corruptions of our hearts are the real causes why doctrines of religion are so little understood by us.

3rd. There is before us a vast eternity, and there are profound wonders of God's government, to be the study of the righteous, and to be seen and admired by them for ever and ever.

And no man hath ascended into heaven. No man, therefore, is qualified to speak of heavenly things, Jn 3:12. To speak of those things requires intimate acquaintance with them--demands that we have seen them; and as no one has ascended into heaven and returned, so no one is qualified to speak of them but He who came down from heaven. This does not mean that no one had gone to heaven or had been saved, for Enoch and Elijah had been borne there (Gen 5:24; comp. Heb 11:5, 2Kgs 2:11), and Abraham, Isaac, and Jacob, and others were there; but it means that no one had ascended and returned, so as to be qualified to speak of the things there.

But he that came down, &c. The Lord Jesus. He is represented as coming down, because, being equal with God, he took upon himself our nature, Jn 1:14, Php 2:6,7. He is represented as sent by the Father, Jn 3:17, 34, Gal 4:4, 1Jn 4:9, 10.

The Son of man. Called thus from his being a man; from his interest in man; and as expressive of his regard for man. It is a favourite title which the Lord Jesus gives to himself.

Which is in heaven. This is a very remarkable expression. Jesus, the Son of man, was then bodily on earth conversing with Nicodemus; yet he declares that he is at the same time in heaven. This can be understood only as referring to the fact that he had two natures--that his divine nature was in heaven, and his human nature on earth. Our Saviour is frequently spoken of in this manner. Comp. Jn 6:62; Jn 6:62, 17:5, 2Cor 8:9. As Jesus was in heaven--as his proper abode was there--he was fitted to speak of heavenly things, and to declare the will of God to man. And we may learn,

1st. That the truth about the deep things of God is not to be learned of men. No one has ascended to heaven and returned to tell us what is there; and no infidel, no mere man, no prophet, is qualified of himself to speak of them.

2nd. That all the light which we are to expect on those subjects is to be sought in the Scriptures. It is only Jesus and his inspired apostles and evangelists that can speak of those things.

3rd. It is not wonderful that some things in the Scriptures are mysterious. They are about things which we have not seen, and we must receive them on the testimony of one who has seen them.

4th. The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a nature far above the human, and is equal with the Father, Jn 1:1.

And as Moses. Jesus proceeds in this and the following verses to state the reason why he came into the world; and, in order to this, he illustrates his design, and the efficacy of his coming, by a reference to the case of the brazen serpent, recorded in Nu 21:8,9. The people were bitten by flying fiery serpents. There was no cure for the bite. Moses was directed to make an image of the serpent, and place it in sight of the people, that they might look on it and be healed. There is no evidence that this was intended to be a type of the Messiah, but it is used by Jesus as strikingly illustrating his work. Men are sinners. There is no cure by human means for the maladies of the soul; and as the people who were bitten might look on the image of the serpent and be healed, so may sinners look to the Saviour and be cured of the moral maladies of our nature.

Lifted up. Erected on a pole. Placed on high, so that it might be seen by the people.

The serpent. The image of a serpent made of brass.

In the wilderness. Near the land of Edom. In the desert and desolate country to the south of Mount Hor, Nu 21:4.

Even so. In a similar manner and with a similar design. He here refers, doubtless, to his own death. Comp. Jn 12:32, 8:28. The points of resemblance between his being lifted up and that of the brazen serpent seem to be these:

1st. In each case those who are to/be benefited can be aided in no other way. The bite of the serpent was deadly, and could be healed only by looking on the brazen serpent; and sin is deadly in its nature, and can be removed only by looking on the cross.

2nd. The mode of their being lifted up. The brazen serpent was in the sight of the people, So Jesus was exalted from the earth--raised on a tree or cross.

3rd. The design was similar. The one was to save the life, the other the soul; the one to save from temporal, the other from eternal death.

4th. The manner of the cure was similar. The people of Israel were to look on the serpent and be healed, and so sinners are to look on the Lord Jesus that they may be saved.

Must. It is proper; necessary; indispensable, if men are saved. Comp. Lk 24:26, 22:42.

The Son of man. The Messiah.

(l) "as Moses" Nu 21:9

That whosoever. This shows the fulness and freeness of the gospel. All may come and be saved.

Believeth in him. Whosoever puts confidence in him as able and willing to save. All who feel that they are sinners, that they have no righteousness of their own, and are willing to look to him as their only Saviour.

Should not perish. They are in danger, by nature, of perishing--that is, of sinking down to the pains of hell; of "being punished with everlasting destruction from the presence of the Lord and from the glory of his power," 2Thes 1:9. All who believe on Jesus shall be saved from this condemnation and be raised up to eternal life. And from this we learn,

1st. That there is salvation in no other.

2nd. That salvation is here full and free for all who will come.

3rd. That it is easy. What was more easy for a poor, wounded, dying Israelite, bitten by a poisonous serpent, than to look up to a brazen serpent? So with the poor, lost, dying sinner. And what more foolish than for such a wounded, dying man to refuse to look on a remedy so easy and effectual? So nothing is more foolish than for a lost and dying sinner to refuse to look on God's only Son, exalted on a cross to die for the sins of men, and able to save to the uttermost all who come to God by him.

(m) "That whosoever" Jn 3:36, Heb 7:25

For God so loved. This does not mean that God approved the conduct of men, but that he had benevolent feelings toward them, or was earnestly desirous of their happiness. God hates wickedness, but he still desires the happiness of those who are sinful. He hates the sin, but loves the sinner. A parent may love his child and desire his welfare, and yet be strongly opposed to the conduct of that child. When we approve the conduct of another, this is the love of complacency; when we desire simply their happiness, this is the love of benevolence.

The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die. See Jn 6:33, 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:

1st. All the world was in ruin, and exposed to the wrath of God.

2nd. All men were in a hopeless condition.

3rd. God gave his Son. Man had no claim on him; it was a gift--an undeserved gift.

4th. He gave him up to extreme sufferings, even the bitter pains of death on the cross.

5th. It was for all the world. He tasted "death for every man," He 2:9. He "died for all," 2Cor 5:15. "He is the propitiation for the sins of the whole world," 1Jn 2:2.

That he gave. It was a free and unmerited gift. Man had no claim; and when there was no eye to pity or arm to save, it pleased God to give his Son into the hands of men to die in their stead, Gal 1:4; Rom 8:32, Lk 22:19. It was the mere movement of love; the expression of eternal compassion, and of a desire that sinners should not perish forever.

His only-begotten Son. Jn 1:14. This is the highest expression of love of which we can conceive. A parent who should give up his only son to die for others who are guilty--if this could or might be done--would show higher love than could be manifested in any other way. So it shows the depth of the love of God, that he was willing to give his only Son into the hands of sinful men that he might be slain, and thus redeem them from eternal sorrow.

(n) "For God" 1Jn 4:9

To condemn the world. Not to judge, or pronounce sentence on mankind. God might justly have sent him for this. Man deserved condemnation, and it would have been right to have pronounced it; but God was willing that there should be an offer of pardon, and the sentence of condemnation was delayed. But, although Jesus did not come then to condemn mankind, yet the time is coming when he will return to judge the living and the dead, Acts 17:31, 2Cor 5:10, Mt 25:31-46.

(o) "For God" Lk 9:56

He that believeth. He that has confidence in him; that relies on him; that trusts to his merits and promises for salvation. To believe on him is to feel and act according to truth--that is, to go as lost sinners, and act toward him as a Saviour from sins; relying on him, and looking to him only for salvation. Mk 16:16.

Is not condemned. God pardons sin, and delivers us from deserved punishment, because we believe on him. Jesus died in our stead; he suffered for us, and by his sufferings our sins are expiated, and it is consistent for God to forgive. When a sinner, therefore, believes on Jesus, he trusts in him as having died in his place, and God having accepted the offering which Christ made in our stead, as being an equivalent for our sufferings in hell, there is now no farther condemnation, Rom 8:1.

He that believeth not. All who do not believe, whether the gospel has come to them or not. All men by nature.

Is condemned already. By conscience, by law, and in the judgment of God. God disapproves of their character, and this feeling of disapprobation, and the expression of it, is the condemnation. There is no condemnation so terrible as this--that God disapproves our conduct, and that he will express his disapprobation. He will judge according to truth, and woe to that man whose conduct God cannot approve.

Because. This word does not imply that the ground or reason of their condemnation is that they have not believed, or that they are condemned because they do not believe on him, for there are millions of sinners who have never heard of him; but the meaning is this: There is but one way by which men can be freed from condemnation. All men without the gospel are condemned. They who do not believe are still under this condemnation, not having embraced the only way by which they can be delivered from it. The verse may be thus paraphrased: "All men are by nature condemned. There is but one way of being delivered from this state--by believing on the Son of God. They who do not believe or remain in that state are still condemned, FOR they have not embraced the only way in which they can be freed from it." Nevertheless, those to whom the gospel comes greatly heighten their guilt and condemnation by rejecting the offers of mercy, and trampling under foot the blood of the Son of God, Lk 12:47, Mt 11:23, Heb 10:29 Prov 1:24-30. And there are thousands going to eternity under this double condemnation--

1st. For positive, open sin; and,

2nd. For rejecting God's mercy, and despising the gospel of his Son. This it is which will make the doom of sinners in Christian lands so terrible.

(p) "He that believeth" Jn 6:40,47

This is the condemnation. This is the cause of condemnation; or this is the reason why men are punished.

That light is come. Light often denotes instruction, teaching, doctrine, as that by which we see clearly the path of duty. All the instruction that God gives us by conscience, reason, or revelation may thus be called light; but this word is used peculiarly to denote the Messiah or the Christ, who is often spoken of as the light. See Isa 60:1, 9:2. Compare Mt 4:16; also Jn 1:4. It was doubtless this light to which Jesus had particular reference here.

Men loved darkness. Darkness is the emblem of ignorance, iniquity, error, superstition--whatever is opposite to truth and piety. Men are said to love darkness more than they do light when they are better pleased with error than truth, with sin than holiness, with Belial than Christ.

Because their deeds are evil. Men who commit crime commonly choose to do it in the night, so as to escape detection. So men who are wicked prefer false doctrine and error to the truth. Thus the Pharisees cloaked their crimes under the errors of their system; and, amid their false doctrines and superstitions, they attempted to convince others that they had great zeal for God.

Deeds. Works; actions.

(q) "light is come into the world" Jn 1:4,9-11

That doeth evil. Every wicked man.

Hateth the light. This is true of all wicked men. They choose to practise their deeds of wickedness in darkness. They are afraid of the light, because they could be easily detected. Hence most crimes are committed in the night. So with the sinner against God. He hates the gospel, for it condemns his conduct, and his conscience would trouble him if it were enlightened.

His deeds should be reproved. To reprove here means not only to detect or make manifest, but also includes the idea of condemnation when his deeds are detected. The gospel would make his wickedness manifest, and his conscience would condemn him. We learn from this verse,

1st. That one design of the gospel is to reprove men. It convicts them of sin in order that it may afford consolation.

2nd. That men by nature hate the gospel. No man who is a sinner loves it; and no man by nature is disposed to come to it, any more than an adulterer or thief is disposed to come to the daylight, and do his deeds of wickedness there.

3rd. The reason why the gospel is hated is that men are sinners. "Christ is hated because sin is loved."

4th. The sinner must be convicted or convinced of sin. If it be not in this world, it will be in the next. There is no escape for him; and the only way to avoid condemnation in the world to come is to come humbly and acknowledge sin here, and seek for pardon.

(r) "neither cometh to the light" Job 24:23,17, Prov 4:18,19 (3) "reproved" or, "discovered"

He that doeth truth. He who does right, or he that obeys the truth. Truth here is opposed to error and to evil. The sinner acts from falsehood and error. The good man acts according to truth. The sinner believes a lie that God will not punish, or that there is no God, or that there is no eternity and no hell. The Christian believes all these, and acts as if they were true. This is the difference between a Christian and a sinner.

Cometh to the light. Loves the truth, and seeks it more and more. By prayer and searching the Scriptures he endeavours to as certain the truth, and yield his mind to it.

May be made manifest. May be made clear or plain; or that it may be made plain that his deeds are wrought in God. He searches for truth and light that he may have evidence that his actions are right.

Wrought in God. That they are performed according to the will of God, or perhaps by the assistance of God, and are such as God will approve. The actions of good men are performed by the influence and aid of God, Php 2:12. Of course, if they are performed by his aid, they are such as he will approve. Here is presented the character of a good man and a sincere Christian. We learn respecting that character,

1st. He does truth. He loves it, seeks it, follows it.

2nd. He comes to the light. He does not attempt to deceive himself or others.

3rd. He is willing to know himself, and aims to do it. He desires to know the true state of his heart before God.

4th. An especial object of his efforts is that his deeds may be wrought in God. He desires to be a good man; to receive continual aid from God, and to perform such actions as he will approve. This is the close of our Lord's discourse with Nicodemus--a discourse condensing the gospel, giving the most striking exhibition and illustration of truth, and representing especially the fundamental doctrine of regeneration and the evidence of the change. It is clear that the Saviour regarded this as lying at the foundation of religion. Without it we cannot possibly be saved. And now it becomes every reader, as in the presence of God, and in view of the judgment-seat of Christ, solemnly to ask himself whether he has experienced this change? whether he knows by experience what it is to be born of that Spirit? If he does he will be saved. If not, he is in the gall of bitterness and in the bond of iniquity, and should give no sleep to his eyes till he has made his peace with God.

(s) "doeth truth" 1Jn 1:6 (t) "they are wrought" 3Jn 1:11

Land of Judea. The region round about Jerusalem.

And baptized. Jesus did not himself administer the ordinance of baptism, but his disciples did it by his direction and authority, Jn 4:2.

(u) "and baptized" Jn 4:2

In Enon. The word Enon, or AEnon, means a fountain, and was doubtless given to this place because of the fountains there. On the situation of the place nothing certain has been determined. Eusebius places it 8 Roman miles south of Scythopolis or Bethshen, and 53 north-east of Jerusalem.

Near to Salim. It would seem from this that Salim was better known then than Enon, but nothing can be determined now respecting its site. These places are believed to have been on the west side of the Jordan.

Because there was much water there. John's preaching attracted great multitudes. It appears that they remained with him probably many days. In many parts of that country, particularly in the hilly region near where John preached, it was difficult to find water to accommodate the necessities of the people, and perhaps, also, of the camels with which those from a distance would come. To meet their necessities, as well as for the purpose of baptizing, he selected a spot that was well watered, probably, with springs and rivulets. Whether the ordinance of baptism was performed by immersion or in any other mode, the selection of a place well watered was proper and necessary. The mention of the fact that there was much water there, and that John selected that as a convenient place to perform his office as a baptizer, proves nothing in regard to the mode in which the ordinance was administered, since he would naturally select such a place, whatever was the mode. Where numbers of people came together to remain any time, it is necessary to select such a place, whatever their employment. An encampment of soldiers is made on the same principles, and in every camp-meeting that I have ever seen, a place is selected where there is a good supply of water, though not one person should be immersed during the whole services. As all the facts in the case are fully met by the supposition that John might have baptized in some other way besides immersion, and as it is easy to conceive another reason that is sufficient to account for the fact that such a place was selected, this passage certainly should not be adduced to prove that he performed baptism only in that manner.

(v) "Salim" 1Sam 9:4 (w) "and they came there" Mt 3:5,6

For John was not yet cast into prison. See Lk 3:20. The mention of this shows that John was not imprisoned till some time after our Lord entered on his ministry. The design of John was to call men to repentance, and to prepare them for the Messiah, and this he continued to do after our Saviour commenced his work. It shows that a minister of religion should be industrious to the day of his death. John still toiled in his work not the less because the Messiah had come. So ministers should not labour less when Christ appears by his Spirit, and takes the work into his own hands, and turns many to himself.

(x) "For John was" Mt 14:3

A question. Rather a controversy --a dispute.

John's disciples. Those who had been baptized by him, and who attached great efficacy and importance to the teaching of their master. Comp. Acts 19:1, also Acts 19:2-5.

And the Jews. Many manuscripts, some of the fathers, and the ancient Syriac version, read this in the singular number-- "with a Jew," one who, it is commonly supposed, had been baptized by the disciples of Jesus.

About purifying. What the precise subject of this dispute was we do not know. From what follows, it would seem probable that it was about the comparative value and efficacy of the baptism performed by John and by the disciples of Jesus. The word purifying may be applied to baptism, as it was an emblem of repentance and purity, and was thus used by the Jews, by John, and by Jesus. About this subject it seems that a dispute arose, and was carried to such a length that complaint was made to John. From this we may learn,

1st. That even in the time of Jesus, when the gospel began to be preached, there was witnessed--what has been ever since --unhappy disputings on the subject of religion. Even young converts may, by overheated zeal and ignorance, fall into angry discussion.

2nd. That such discussions are commonly about some unimportant matter of religion--something which they may not yet be qualified to understand, and which does not materially affect them if they could.

3rd. That such disputes are often connected with a spirit of proselytism-- with boasting of the superior excellence of the sect with which we are connected, or in connection with whom we have been converted, and often with a desire to persuade others to join with us.

4th. That such a spirit is eminently improper on such occasions. Love should characterize the feelings of young converts; a disposition to inquire and not to dispute; a willingness that all should follow the dictates of their own consciences, and not a desire to proselyte them to our way of thinking or to our church. It may be added that there is scarcely anything which so certainly and effectually arrests a revival of religion as such a disposition to dispute, and to make proselytes to particular modes of faith, and of administering the ordinances of the gospel.

Came unto John. Came to him with their complaint; envious and jealous at the success of Jesus, and evidently irritated from the discussion, as if their master was about to lose his popularity.

Rabbi. Master. Mt 23:7. Acknowledging him as their master and teacher.

That was with thee. Who was baptized by thee.

Thou barest witness. See Jn 1:29-35.

All men come to him. This was the source of their difficulty. It was that Jesus was gaining popularity; that the people flocked to him; that they feared that John would be forsaken, and his followers be diminished in numbers and influence. Thus many love their sect more than they do Christ, and would be more rejoiced that a man became a Presbyterian, a Methodist, a Baptist, than that he became a sincere and humble Christian. This is not the spirit of the gospel. True piety teaches us to rejoice that sinners turn to Christ and become holy, whether they follow us or not. See Mk 9:38,39. Let Jesus be exalted, and let men turn to him, is the language of religion, whatever denomination they may feel it their duty to follow.

(y) "to whom thou barest witness" Jn 1:7,15 (z) "all men come to him" Ps 65:2, Isa 45:23

John answered, &c. John did not enter into their feelings or sympathize with their love of party. He came to honour Jesus, not to build up a sect. He rejoiced at the success of the Messiah, and began to teach them to rejoice in it also.

A man can receive nothing, &c. All success is from heaven. All my success was from God. All the success of Jesus is from God. As success comes from the same source, we ought not to be envious. It is designed to answer the same end, and, by whomsoever accomplished, the hand of God is in it, and we should rejoice. If Jesus and his disciples are successful, if all men flee to him, it is proof that God favours him, and you should rejoice.

(a) "A man" 1Cor 2:12-14, 4:7, Heb 5:4, Jas 1:17 (4) "receive nothing" or, "take unto himself"

Bear me witness. You remember that at first I told you I was not the Messiah. As he had been witness to Jesus--as he came for no other end but to point him out to the Jews, they ought not to suppose that he was his superior. It was but reasonable to expect that Christ himself would be more successful than his forerunner. "I came, not to form a separate party, a peculiar sect, but to prepare the way that he might be more successful, and that the people might be ready for his coming, and that he might have the success which he has actually met with. You should rejoice, therefore, at that success, and not enter it, for his success is the best proof of the greatness of my word, and of its success also."

(b) "I am not the Christ" Jn 1:20,27 (c) "I am sent before him" Lk 1:17

He that hath the bride, &c. This is an illustration drawn from marriage. The bride belongs to her husband. So the church, the bride of the Messiah, belongs to him. It is to be expected, therefore, and desired, that the people should flock to him.

But the friend of the bridegroom. He whose office it is to attend him on the marriage occasion. This was commonly the nearest friend, and was a high honour.

Rejoiceth greatly. Esteems himself highly honoured by the proof of friendship.

The bridegroom's voice. His commands, requests, or conversation.

This is my joy, &c. "I sustain to the Messiah the relation which a groomsman does to the groom. The chief honour and the chief joy is not mine, but his. It is to be expected, therefore, that the people will come to him, and that his success will be great." The relation of Christ to the church is often compared with the marriage relation, denoting the tenderness of the union, and his great love for his people. Comp. Isa 62:5, Rev 21:2,9, 22:17, Eph 5:26,27,32 2Cor 11:2.

(d) "bride" Song 4:8-12, Jer 2:2, Eze 16:8, Hoss 2:19,20, Mt 22:2 2Cor 11:2, Eph 5:25,27, Rev 21:9

(e) "friend of the bridegroom" Jn 6:33, 8:23, Eph 1:20,21

He must increase. His authority and influence among the people must grow. His doctrine shall continue to spread till it extends through all the earth.

I must decrease. "The purpose of my ministry is to point men to him. When that is done my work is done. I came not to form a party of my own, nor to set up a religion of my own; and my teaching must cease when he is fully established, as the light of the morning star fades away and is lost in the beams of the rising sun." This evinced John's humility and willingness to be esteemed as nothing if he could honour Christ. It shows us, also, that it is sufficient honour for man if he may be permitted to point sinners to the Lord Jesus Christ. No work is so honourable and joyful as the ministry of the gospel; none are so highly honoured as those who are permitted to stand near the Son of God, to hear his voice, and to lead perishing men to his cross. Comp. Dan 12:3.

He that cometh from above. The Messiah, represented as coming down from heaven. See Jn 3:13, 6:33, 8:23. It has been doubted whether the remainder of this chapter contains the words of John the Baptist or of the evangelist. The former is the more probable opinion, but it is difficult to decide it, and it is of very little consequence.

Is above all. In nature, rank, and authority. Is superior to all prophets (Heb 1:1,2); to all angels (Heb 1:4-14), and is over all the universe as its sovereign Lord, Rev 9:5; Eph 1:21, 22, Col 1:15-19, 1Cor 15:25.

He that is of the earth. He who has no higher nature than the human nature. The prophets, apostles, and John were men like others, born in the same way, and sinking, like others, to the dust. See Acts 14:15. Jesus had a nature superior to man, and ought, therefore, to be exalted above all.

Is earthly. Is human. Is inferior to him who comes from heaven. Partakes of his origin, which is inferior and corrupt.

Speaketh of the earth. His teaching is inferior to that of him who comes from heaven. It is comparatively obscure and imperfect, not full and clear, like the teaching of him who is from above. This was the case with all the prophets, and even with John the Baptist, as compared with the teaching of Christ.

And what he hath seen, &c. See Jn 3:11.

No man receiveth his testimony. The words no man are here to be under stood in the sense of few. Though his doctrine is pure, plain, sublime, yet few, comparatively, received it in faith. Though multitudes came to him, drawn by various motives (Jn 6:26), yet few became his real disciples, Mt 26:56, 7:22.

His testimony. His doctrine. The truth to which he bears witness as having seen and known it, Jn 3:11. Often many persons appear for a time to become the followers of Christ, who in the end are seen to have known nothing of religion, Mt 13:6; Lk 8:13.

(h) "no man" Jn 1:11

He that hath received his testimony. Hath received and fully believed his doctrine. Hath yielded his heart to its influence.

Hath set to his seal. To seal an instrument is to make it sure; to acknowledge it as ours; to pledge our veracity that it is true and binding, as when a man seals a bond, a deed, or a will. Believing a doctrine, therefore, in the heart, is expressed by sealing it, or by believing it we express our firm conviction that it is true, and that God who has spoken it is true. We vouch for the veracity of God, and assume as our own the proposition that it is the truth of God.

God is true. Is faithful; is the author of the system of doctrines, and will fulfil all that he has promised. We learn here,

1st. That to be a true believer is something more than to hold a mere speculative belief of the truth.

2nd. That to be a believer is to pledge ourselves for the truth, to seal it as our own, to adopt it, to choose it, and solemnly assent to it, as a man does in regard to an instrument of writing that is to convey his property, or that is to dispose of it when he dies.

3rd. Every Christian is a witness for God, and it is his business to show by his life that he believes that God is true to his threatenings and to his promises. Barnes "Is 43:10".

4th. It is a solemn act to become a Christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and alone is able to save.

5th. The man that does not do this-- that is not willing to pledge his belief that God is true, sets to his seal that God is a liar and unworthy of confidence, 1Jn 5:10.

(i) "set to his seal" 1Jn 5:10

Whom God hath sent. The Messiah.

Speaketh the words of God. The truth, or commands of God.

For God giveth not the Spirit. The Spirit of God. Though Jesus was God as well as man, yet, as Mediator, God anointed him, or endowed him with the influences of his Spirit, so as to be completely qualified for his great work.

By measure. Not in a small degree, but fully, completely. The prophets were inspired on particular occasions to deliver special messages. The Messiah was continually filled with the Spirit of God. "The Spirit dwelt in him, not as a vessel, but as in a fountain, as in a bottomless ocean" (Henry),

(k) "For he whom God" Jn 7:16 (l) "Fro God giveth" Ps 45:7, Isa 11:2, 59:21, 1:16, Col 1:19

Loveth the Son. Loves him eminently, above all the prophets and all the other messengers of God.

Hath given all things into his hand. Mt 28:18.

(m) "The Father" Mt 28:18

Hath everlasting life. Has or is in possession of that which is a recovery from spiritual death, and which will result in eternal life in heaven. Piety here is the same that it will be there, except that it will be expanded, matured, purified, made more glorious. It is here life begun--the first breathings and pantings of the soul for immortality; yet it is life, though at first feeble and faint, which is eternal in its nature, and which shall be matured in the full and perfect bliss of heaven. The Christian here has a foretaste of the world of glory, and enjoys the same kind of felicity, though not the same degree, that he will there.

Shall not see life. Shall neither enjoy true life or happiness here nor in the world to come. Shall never enter heaven.

The wrath of God. The anger of God for sin. His opposition to sin, and its terrible effects in this world and the next.

Abideth on him. This implies that he is now under the wrath of God, or under condemnation. It implies, also, that it will continue to remain on him. It will abide or dwell there as its appropriate habitation. As there is no way of escaping the wrath of God but by the Lord Jesus Christ, so those who will not believe must go to eternity as they are, and bear alone and unpitied all that God may choose to inflict as the expression of his sense of sin. Such is the miserable condition of the sinner! Yet thousands choose to remain in this state, and to encounter alone all that is terrible in the wrath of Almighty God, rather than come to Jesus, who has borne their sins in his own body on the tree, and who is willing to bless them with the peace, and purity, and joy of immortal life.

(n) "He that believeth" Heb 2:4, Jn 3:15,16 (o) "wrath of God" Rom 1:18

[Nicodemus.] The Talmudists frequently mention Nicodemus. Now the Jews derive this name, not from the Greek original, but from this story:

"Upon a certain time, all Israel ascended up to Jerusalem to the feast, and there wanted water for them. Nicodemus Ben Gorion comes to a great man, and prays him, saying, 'Lend me twelve wells of water, for the use of those that are to come up to the feast, and I will give you back twelve wells again; or else engage to pay you twelve talents of silver': and they appointed a day. When the day of payment came, and it had not yet rained, Nicodemus went to a little oratory, and covered himself, and prayed: and of a sudden the clouds gathered, and a plentiful rain descended, so that twelve wells were filled, and a great deal over. The great man cavilled that the day was past, for the sun was set: Nicodemus goes into his oratory again, covers himself and prays, and the clouds dispersing themselves, the sun breaks out again. Hence that name given him Nicodemus, because the sun shone out for him."

If there be any thing of truth in this part of the story, it should seem Nicodemus was a priest, and that kind of officer whose title was a digger of wells; under whose peculiar care and charge was the provision of water for those that should come up to the feast. His proper name was not Nicodemus, but Bonai; as Taanith in the place above quoted. Now in Sanhedrim, Bonai is reckoned amongst the disciples of Jesus, and accounted one of the three richest men amongst the Jews at that time, when Titus besieged Jerusalem. "There were three the most wealthy men in Jerusalem, Nicodemus Ben Gorion, Calba Sabua, and Zizith Hakkeesoth." But in Echah Rabbathi, "There were then in Jerusalem four counsellors, Ben Zizith, and Ben Gorion, and Ben Nicodemon, and Ben Calba Sabua; men of great wealth," &c.

There is mention also of a "daughter of Nicodemus Ben Gorion, the furniture of whose bed was twelve thousand deniers." But so miserably was she and the whole family impoverished, that "Rabban Jochanan Ben Zaccahi saw her gathering barleycorns out of the dung of the Arabs' cattle: saith he to her, 'Who art thou, my daughter?' 'I am (saith she) the daughter of Nicodemus Ben Gorion.' 'What then (saith he) is become of all thy father's wealth?'" &c.

I leave it with the reader to determine with himself whether the Nicodemus mentioned amongst them be the same with this of ours or no. It is not much for the reputation of that Nicodemus (whatever may be supposed in the affirmative), that these authors should all along make so honourable mention of him. However, some passages look as if it might be the same man, viz., the name Bonai, by which he went for a disciple of Jesus; the impoverishment of his family, which may be conceived to fall upon them in the persecution of Christianity, &c.: but it is not tanti that we should labour at all in a thing so very perplexed, and perhaps no less unprofitable.

[We know.] It may be a question whether Nicodemus, using the plural number [we know], does by that seem to own that the whole Sanhedrim (of which himself was a member) acknowledge the same thing. I am apt to think the fathers of the Sanhedrim could not well tell how indeed to deny it: which will be more largely discussed upon chapter 11:48. But we know may either be the plural or the singular, which in the first person is most commonly used in all languages. Or else, we know, may signify as much as, it is commonly owned and acknowledged.

[Thou art a teacher come from God.] Nicodemus seems to have reference to the long cessation of prophecy which had not been known in that nation for above four hundred years now past; in which space of time there had been no masters or teachers of the people instituted but by men and the imposition of hands; nor had there in that appeared any one person that would pretend to teach them by a spirit of prophecy:--But we see that thou art a teacher sent from God.

[Jesus answered, &c.] You may ask how this answer suits with the question that Nicodemus put: it may appear very apposite upon this account: "You seem, O Nicodemus, to see some sign of the approaching kingdom of heaven in these miracles that are done by me. Verily, I say unto thee, No one can see the kingdom of God as he ought, if he be not born from above."

[Except a man be born again.] By what word our Saviour expressed born again in the Jewish language, it is not easy determining. The subject of the question, well considered, may afford us some light in the solution of it.

I. We must not suppose it a set discourse merely, and on purpose directed upon the subject of regeneration, though the doctrine of the new birth may be well enough asserted and explained from hence: but the question is about the aptitude and capacity of the man qualified to be a partaker of the kingdom of God, or of heaven, or of the times or benefits of the Messiah. For that the kingdom of God or of heaven are terms convertible in the evangelist, is obvious to every one that will take the pains to compare them: and that by the kingdom of God or of heaven is meant the kingdom and times of the Messiah, is so plain, that it needs no argument to prove it.

When, therefore, there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews, and when some token and indication of these times might appear to Nicodemus in the miracles that Christ had wrought, our Saviour instructs him by what way and means he may be made apt and capable for seeing and entering into this kingdom, and enjoying the benefits and advantages of Messiah's days. For,

II. The Jews thought that it was enough for them to have been of the seed of Abraham, or the stock of Israel, to make them fit subjects for the kingdom of heaven, and the happiness that should accrue to them from the days of the Messiah. Hence that passage, There is a part allotted to all Israel in the world to come; that is, in the participation of the Messiah. But whence comes it that universal Israel claim such a part? Merely because they are Israelites; i.e. merely because they come of the stock and lineage of Israel. Our Saviour sets himself against this error of theirs, and teacheth that it is not enough for them to be the children of Abraham, or the stock of Israel, to give them any title to or interest in the Messiah; but they must further be born from above; they must claim it by a heavenly, not an earthly birth. These words of his seem to fall in and bear the same kind of sense with those of John Baptist, "Think not to say within yourselves, We have Abraham to our Father."

III. The Jews acknowledged, in order to proselytism, some kind of regeneration or new birth absolutely necessary: but then this was very slightly and easily attainable. If any one become a proselyte, he is like a child new born. But in what sense is he so?

"The Gentile that is made a proselyte, and the servant that is made free, behold, he is like a child new born. And all those relations he had whiles either Gentile or servant, they now cease from being so. By the law it is lawful for a Gentile to marry his mother, or the sister of his mother, if they are proselyted to the Jewish religion. But the wise men have forbidden this, lest it should be said, We go downward from a greater degree of sanctity to a less; and that which was forbidden yesterday is allowable today." Compare this with 1 Corinthians 5:1.

Christ teaches another kind of new birth, requisite for those that partake of the kingdom of the Messiah, beyond what they have either as Israelites or proselytes; viz., that they should be born from above, or by a celestial generation, which only makes them capable of the kingdom of heaven.

[Can he enter the second time into his mother's womb?] The common opinion of the Jews about the qualification of an Israelite, qua Israelite, still sticks in the mind of this Pharisee: and although our Saviour useth that term, which in the Jewish language plainly enough intimates the necessity of being born from heaven, yet cannot he easily get off from his first prejudice about the Israelitish generation: "Whereas the Israelites, as they are Israelites, have a right to be admitted into the kingdom of the Messiah, do you therefore mean by this expression of yours, that it is necessary for any to enter a second time into his mother's womb, that he may be an Israelite anew?"

He knew and acknowledged, as we have already said, that there must be a sort of a new birth in those that come over to the Jewish religion; but he never dreamt of any new proselytism requisite in one that had been born an Israelite. He could not therefore conceive the manner of a new birth, that he should be made an Israelite anew, unless it were by entering into the mother's womb a second time; which to him seemed an impossible thing.

[Except a man be born of water and of the Spirit.] He tells him, that the Jew himself cannot be admitted into the kingdom of the Messiah unless he first strip himself of his Judaism by baptism, and then put off his carnal and put on a spiritual state. That by water here is meant baptism, I make no doubt: nor do I much less question but our Saviour goes on from thence to the second article of the evangelical doctrine. And as he had taught that towards the participation of the benefits to be had by the Messiah, it is of little or of no value for a man to be born of the seed of Abraham, or to be originally an Israelite, unless he was also born from above.

[Art thou a master of Israel?] Art thou a Wise man in Israel? It was the answer of a boy to R. Joshua, when he asked him, "Which is the shortest way to the city? The boy answered, 'This is the shortest way though it is the longest: and that is the longest way though it is the shortest.' R. Joshua took that way which was the shortest, though the longest. When he came very near the city, he found gardens and places of pleasure hedged in [so that he could go no further]. He returned therefore to the boy, and said to him, 'My son, is this the shortest way to the city?' The boy answered, 'Art thou a wise man in Israel? did I not thus say to thee, That is the shortest way though the longest?'" &c.

[And as Moses lifted up the serpent, &c.] The Jews dote horribly about this noble mystery. There are those in Bemidbar Rabba, that think that the brazen serpent was not affixed to a pole, but thrown up into the air by Moses, and there to have settled without any other support.

"Moses put up the serpent for a sign; as he that chastiseth his son sticks up the rod in some eminent place, where the child may see it, and remember."

Thou shalt remove the mischief by that which did the mischief; and thou shalt heal the disease by that which made thee sick. The same hath R. Bechai; and both confess that it was a miracle within a miracle. But it is not for a Jew to understand the mystery; this is the Christian's attainment only.

[Not to condemn the world.] In what sense (beside that which is most common and proper) the Jewish schools use the word the world, we may see from these and such like instances:

I. The whole world hath forsaken the Misnas, and followed the Gemara. Where something may be noted in the story as well as in the grammar of it.

So John 12:19: Behold the world is gone after him. We very often meet with All the world confesseth, &c. and The whole world doth not dissent, &c. By which kind of phrase, both amongst them and all other languages, is meant a very great number or multitude.

II. When they distinguish, as frequently they do, betwixt the poor of their own city, and the poor of the world; it is easy to discern, that by the poor of the world are meant those poor that come from any other parts.

III. "R. Ulla requires not only that every great man should be worthy of belief, but that the man of the world should be so too." It is easy to conceive, that by the man of the world is meant any person, of any kind or degree.

IV. But it is principally worthy our observation, that they distinguish the whole world into Israel, and the nations of the world; the Israelites and the Gentiles. This distinction, by which they call the Gentiles the nations of the world, occurs almost in every leaf, so that I need not bring instances of this nature. Compare Luke 12:30 with Matthew 6:32; and that may suffice.

V. They further teach us, that the nations of the world are not only not to be redeemed, but to be wasted, destroyed, and trodden underfoot. "This seems to me to be the sense: the rod of the exactor shall not depart from Judah, until his Son shall come to whom belongs the subduing and breaking of the people; for he shall vanquish them all with the edge of his sword." So saith Rambam upon that passage in Genesis 49.

"'The morning cometh, and also the night,' Isaiah 21:12. It will be the morning to Israel [when the Messiah shall come]; but it will be night to the nations of the world."

"R. Abin saith, That the Holy Blessed God will make the elders of Israel sit down in a semicircle, himself sitting president, as the father of the Sanhedrim; and shall judge the nations of the world."

"Then comes the thrashing; the straw they throw into the fire, the chaff into the wind; but the wheat they keep upon the floor: so the nations of the world shall be as the burning of a furnace; but Israel alone shall be preserved."

I could be endless in passages of this nature out of these authors: but that which is very observable in all of them is this; That all those curses and dreadful judgments which God in his holy writ threatens against wicked men, they post it off wholly from themselves and their own nation, as if not at all belonging to them, devolving all upon the Gentiles and the nations of the world. So that it was not without great reason that the apostle asserteth, Romans 3:19, "Whatsoever things the law saith, it saith to them which are under the law." Which yet they will by no means endure.

Christ, therefore, by this kind of phrase or scheme of speech, well enough known to Nicodemus, teacheth him (contrary to a vulgar opinion, which he also could not be ignorant of), that the Messiah should become a Redeemer and propitiation, as well to the Gentiles as to the Jews. They had taught amongst themselves, that God had no regard to the nations of the world, they were odious to him, and the Messiah, when he came, would destroy and condemn them: but the Truth saith, "God so loved the world, that he hath sent his Son not to condemn, but to save the world." This very evangelist himself is the best commentator upon this expression, 1 John 2:2; "He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world"; i.e. not for us Jews only, but for the nations of the world.

[A question about purifying.] I. Question, Syriac, inquire: which calls to mind that which is so perpetually in use amongst the Talmudic authors; R. N. inquired of R. N. Whence that also, as familiarly used, If you ask I will tell you. If the word in this place be taken according to this scholastic use of it, as it may very well be, then we may expound this passage thus:

The disciples of John, having heard that Jesus did baptize also, they with the Jews inquire, what sort of purifying resulted from the baptism of Christ; whether that purified more than the baptism of John. They inquire jointly, Doth Jesus superinduce a baptism upon the baptism of John? and John his upon the baptisms or washing of the Jews? Whither will this purifying at last tend? and what virtue hath this of Jesus' beyond that of John's?

II. Or, if you will, suppose we that this be a dispute betwixt the disciples of St. John and the Jews about the legal purifications and the baptism now introduced: there is no doubt but both parties contended to the uttermost of their power.

[A man can receive nothing.] The rendering of this word receive , may be a little questioned. The Syriac hath it to receive. Perhaps it might be more fitly translated to perceive or apprehend. For the Baptist seems in these words to rebuke the incredulity and stupidity of these men: q.d. "Ye see, by this very instance of yourselves, that no man can learn, perceive, or believe, unless it be given him from heaven. For ye yourselves are my witnesses, that I did prefer Jesus before myself, that I testified of him that he was the Son of God, the Lamb of God, &c.; and ye now would cavil against him, and prefer me before him. It is apparent that no one can perceive or discern what he ought to do, unless it be given from heaven." Compare with this, verse 32, "No man receiveth his testimony."

[But the friend of the bridegroom.] Of which we have already spoken in our notes upon chapter 2.

His friend, that is, his 'shoshebin.' Where the Gloss hath this passage, which at first sight the reader may a little wonder at:

The friend of the bridegroom is not allowed him all the days of the nuptials. The sense is; He is not admitted to be a judge or witness for him all that time, wherein for certain days of the nuptials he is his shoshebin, or the friend of the bridegroom.

[He that is of the earth is earthly.] Mark but the antithesis, and you will not suspect any tautology:

1. He that is of the earth, and He that cometh from heaven. Where the antithesis is not so much between Christ and John, as betwixt Christ and all mankind.

2. He is of the earth, and He is above all. He that is of the earth is only of earthly degree, or rank: and he that is from heaven is above all degree.

3. He speaks of the earth, and what he hath seen and heard, that he testifieth. He that is of the earth speaketh earthly things, and what he hath learned upon the earth; but he that is from heaven speaketh those things which he learned in heaven, viz., those things which he hath seen and heard from God. The Baptist seems to allude to the manner of bearing witness, and teaching. In matter of fact there was need of an eyewitness; in matter of doctrine, they delivered what they had heard from their Master.

The former part of the chapter acquaints us with that famous conference which our blessed Saviour had with Nicodemus. This man was by sect a Pharisee; which signifies a person separated and set apart for the study of the law of God, and to teach it unto others; and by calling or profession a ruler of the Jews, that is probably one of the Jews' Sanhedrin, a chief person in their ecclesiastical court and council.

Consider we Nicodemus first as a Pharisee, which sort of men were filled with inveterate prejudice and enmity against Christ: yet from hence we may gather, that such is the efficacy of divine grace, that it sometimes convinces and converts also those that are the greatest enemies to Christ, and fiercest opposers of him. No such bitter enemies to Christ as the Pharisees; yet behold Nicodemus, a Pharisee, coming to him, convinced and converted by him!

Consider him, secondly, as a ruler of the Jews, as a person of place and power, making a figure in the world. Though they were generally the poor which followed Christ, yet some of the great and rich men of the world, as Nicodemus, a master of Israel, and Joseph of Arimathea, an honourable counsellor, are called to Christ, and received by him: lest, if he had admitted illiterate and simple men only, the world might have thought that they were deceived through their simplicity.

Observe farther, The time when Nicodemus came to Christ: It was by night, partly out of shame, lest the world should think that such a knowing man as he was, wanted instruction; and partly out of fear; he had something to lose, and therefore durst not own Christ publicly.

However, our dear Lord upbraids him not with his timorousness, but graciously condescends to instruct him in the fundamental principle of Christianity, the great doctrine of regeneration. Such is the tenderness of our compassionate Saviour, that he will not extinguish the least spark of holy fire, nor quench the smoking flax.

Christ here acquaints Nicodemus, and in him all persons, That there must be a change from nature to grace, before there can be a change from grace to glory; for though he was a Jew, a doctor, and one that had good thoughts of Christ, looking upon him as an extraordinary person, one that had received power from God to work miracles; yet Christ assures him, that nothing short of the regenerating change would bring him to heaven.

'Tis not enough that we be new dressed, but we must be new made; that is, thoroughly and universally changed, the understanding by illumination, the will by renovation, the affections by sanctification, the life by reformation, or we can never be happy in the enjoyment of him in heaven; for heaven, which is a place of the greatest holiness, would be a place of the greatest uneasiness to an unregenerate and an unholy person: the contagin is universal, deep, and inward, therefore such must the change be.

Two things are observable in this question of Nicodemus, How can a man be born when he is old?

1. His ignorance and weakness in propounding of such a question. So true is that of the apostle, The natural man receiveth not the things of the Spirit of God 1Cor 2:14

What a gross conception had this learned man of the notion of regeneration! How ingnorant is nature of the workings of grace! Men of name and note, of great parts and profound learning, are very often much at a loss in spiritual matters.

Yet, 2. In this question of his, there is discovered a great deal of plainness and simplicity: he did not come, as usually the Pharisees did, with an ensnaring question in his mouth; but with a mind fairly disposed for information and conviction; with a pious desire to be instructed.

Whatever ignorance we labour under, it is safest and best to discover it to our spiritual guide, that we may attain the mercy of a saving knowledge; but how many had rather carry their ignorance to hell wwith them, than discover it to their minister!

Nicodemus not rightly understanding Christ's meaning in the former verse, our Saviour is pleased to explain himself in this, and tells him, That the birth he spake of was not natural, but spiritual, wrought in the soul by the Spirit of God, whose working is like water, cleansing and purifying the soul from all sinful defilement.

Learn hence, That the regenerating change is wrought in the soul by the Spirit of God, which purifies it from its natural defilement, and renews it after the divine likeness and image. We never understand divine truths aright, till Christ opens our understandings; till then they will be denied, nay, perhaps derided, even by those that are profoundly learned.

As if Christ had said, "As men generate men, and nature begets nature, so the Holy Spirit produceth holy inclinations, qualifications, and dispositions."

Learn hence, That as original corruption is conveyed by natural generation, so saving regeneration is the effect and product of the Holy Spirit's operation.

Nicodemus making an exception against our Saviour's notion of regeneration, from the absurdity and impossibility of it, (as he thought,) our Saviour therefore proceeds to clear the matter by a similtude taken from the wind, which at once declares the author and describes the manner of spiritual regeneration. The author of it is the Holy Spirit of God, compared to the wind; First, for the quality of its motion, Its blows when and where it listeth.

Secondly, From the sensibleness of its effect, Thou hearest the sound thereof.

Thirdly, From the intricacy or mysteriousness of its proceeding, Thou knowest not whence it cometh, nor whither it goeth. As the natural wind is not under the power of man, either to send it out or restrain it; it bloweth where it listeth for all us, though not where it listeth in regard to God.

In like manner, the Holy Spirit is as wind in the freeness of its motion, and in the variableness of its motion also.

Learn hence, That the way and work of the Holy Spirit of God, in the soul's regeneration, is oft-times very secret, and usually exceedingly various.

Various as to the time: some are wrought upon in youth, others in old age.

Various in his methods of working; some are wrought upon by the corrosives of the law, others by the lenitives of the gospel.

Various in the manner of his working, and in the means by which he works: upon some by a powerful ordinance, upon others by an awakening providence.

But though there be such variety in the method of the Spirit's working, yet is the work in all still the same. There is no variety in the work wrought. The effect produced by the Holy Spirit in the work of regeneration is alike, and the same in all; namely, likeness to God; a conformity in our natures to the holy nature of God; and a conformity in our lives to the will of God.

Again, It is a very secret work, and therefore compared to the wind. We hear the wind blow, we feel it blow, we observe its mighty force, and admire its strange effects; but we cannot describe its nature, nor declare its original.

Thus the Holy Spirit, in a secret hidden manner quickens and influences our souls. The effects of its operations we sensibly discern; but how and after what manner he doth it, we know no more than how the bones do grow in the womb of her that is with child. Therefore it is called an hidden life, 1Cor 2:7

It is not only totally hidden from carnal men, but in part hidden and unknown to spiritual men, though they themselves are the subject of it.

Observe here, 1. How Nicodemus, consulting only with carnal reason, persists in his apprehension concerning the absurdity and impossibility of our Saviour's notion of regeneration, or being born of the Spirit. Nicodemus said, How can these things be?

Learn hence, That the great cause of men's ignorance in matters of salvation, and the mysteries of religion, is consulting their own natural reason without submitting their understandings to the authority of divine revelation. Till they can give a reason for every thing they believe, they cry out with Nicodemus, How can these things be?

Whereas, though we cannot give a reason for all gospel mysteries which we believe, we can give a good reason why we believe them, namely, because God hath revealed them. No man can be a Christian who refuses to submit his understanding to the authority of divine revelation.

Observe, 2. How our Saviour reproves Nicodemus for, and upbraids him with, his ignorance, ver. 10, and his infidelity, ver 12. First his ignorance is reproved, Art thou a master of Israel, and knowest not these things? As if Christ had said, "Ignorance in any, as to the fundamentals of religion, is shameful, though but in a common learner, much more in a teacher and master, and he a teacher and master in Israel: now thou art one of them, and yet knowest not these things!

Learn hence, 1. That a man may be very knowing himself, and take upon him to teach and instruct others. and yet be very ignorant of the nature, and much unacquainted with the work, of regeneration upon his own soul: a man may be very sharp-sighted, as the eagle, in the mysteries of art and nature, and yet blind as a mole in the things of God.

2. That ignorance, in the fundamentals of religion especially, is very culpable and shameful in any that enjoy the means of knowledge, but especially in those that undertake to teach and instruct others. Art thou a teacher, thou a master in Israel, and knowest not these things?

Next, our Saviour upbraids him for his infideltiy, ver. 12. If I have told you earthly things, and ye believe not. This infidelity received its aggravation from the facility, and perspicuity of our Saviour's doctrine. I have told you earthly things; that is, I have set forth spiritual things by earthly similitudes, not in a style suitable to the sublimity of their own nature.

Let the ministers of Christ learn from their Master's example, in all their discourses to accommodate themselves, and descend as low as may be, to the capacities of their people: I have told you earthly things.

2. That even spiritual things, when they are shadowed forth by earthly similitudes, and brought down in the plainest manner to the capacities of their people, yet are they very slow to understand them, and very backward to believe them. I have told you of earthly things, and ye believe them not.

Here our Saviour declares to Nicodemus, That none ever ascended up into heaven, to fetch down from thence the knowledge of divine mysteries, and to reveal the way of life and salvation to mankind by a Mediator, but only Christ himself; who, though he took upon him the human nature, and was then man upon earth yet was he at the same time in his divine nature actually in heaven as God. This text evidently proves two distinct natures in Christ; namely, a divine nature as he was God, and an human nature as man. In his human nature, he was then upon earth, when he spake these words; in his divine nature, he was at that instant in heaven.

Here observe, That the Son of God hath taken the human nature, into so close and intimate a union with his God-head, and what is proper to either nature is ascribed unto the person of our Saviour. The same person who was on earth as the Son of man, who was then in heaven as God, and yet but one person still.

Lord! what love hast thou shown to our human nature, that under that name thou ascribest to thyself what is proper to thy Godhead!

The Son of man which is in heaven. The Socinians produce this text, to prove that Christ after his baptism was taken up into heaven, there to be made acquainted with the will of God, to fit him for the execution of his prophetical office here on earth, and that for this reason he was said to be in the beginning with God, as Moses before him was taken up into the mount, and taught by God.

But, 1. We have not the least word of any such thing in Scripture, though we have a particular account of our Saviour's birth, circumcision, baptism, doctrine, miracles, death resurrection, ascension, yea, of small things compared with this; as his flight into Egypt, his sitting on a pinnacle of the temple; yet not a word of his assumption into heaven.

2. There was no need of it, because Almighty God could reveal himself to Christ, as well as to other prophets, out of heaven as well as in it: besides, Christ was fitted for his prophetic office by the unction of the spirit he received here on earth; and therefore this ascent was altogether needless.

Christ having instructed Nicodemus in the doctrine of regeneration in the former verses, here he instructs him in the death of the Messiah, and in the necessity of faith in his death. The Son of man must be lifted up; that is, upon the cross, and die; that whosover believeth in him should not perish.

Observe here, 1. An Old Testament type which our Saviour refers to, and that is, the brazen serpent in the wilderness, the history of which is recorded, Num 21:8,9.

Observe, 2. The antitype, or the substance of what that type did shadow forth: the brazen serpent's lifting up upon the pole, prefiguring Christ's exaltation or lifting up upon the cross. So must the Son of man be lifted up.

Learn hence, That the Lord Jesus Christ is of the same use and office to a sin-stung soul, which the brazen serpent was of old to a serpent-stung Israelite.

Here observe, 1. Wherein the brazen serpent and Christ do agree.

And, 2. Wherein they differ. They agree thus: In the occasion of their institution; they were both apppointed for cure and healing.

Were they serpent-stung? we are sin-stung; devil--bitten. Was the sting of the fiery serpent inflaming? Was it spreading? Was it killing?

So is sin, which is the venom and poison of the old serpent. They agree in this; that they both must be lifted up before cure could be obtained; the brazen serpent upon the pole, Christ upon the cross.

They both must be looked unto before cure could be obtained; the looking up of the Israelites was as necessary unto healing, as the lifting up of the serpent.

Faith is as necessary to salvation as the death of Christ. The one renders God reconcilable unto sinners, the other renders him actually reconciled.

Again, did the brazen serpent heal all that looked upon it, and looked up unto it, though all had not eyes alike, some with a weak, others with a stronger eye? In like manner doth Christ justify and save all, that with a sincere faith, though weak, do rely upon him for salvation; Whosoever believeth in him shall not perish.

Further, the brazen serpemt was effectual for Israel's cure after many stingings; If after they were healed they were stung afresh, and did look up to it, they were healed by it. Thus the merit of Christ's death is not only effectual for our cure and healing at our first conversion, but after involuntary relapses and backslidings, if by faith we have recourse to the blood of Christ, we shall find it efficacious for our further benefit and future healing.

In a word, as the brazen serpent was effectual for Israel's cure after many stingings; If after they were healed they were stung afresh, and did look up to it, they were healed by it. Thus the merit of Christ's death is not only effectual for our cure and healing at our first conversion, but after involuntary relapses and backslidings, if by faith we have recourse to the blood of Christ, we shall find it efficacious for our further benefit and future healing.

In a word, as the brazen serpent had the likeness of a serpent, the form, the figure, the name, the colour of the serpent, but nothing of the venom and poison of the serpent in it; so Christ did take upon him our nature; but sin, the venom and poison of our nature, he had nothing to do with: though Christ loved souls with an invincible and insuperable love, yet he would not sin to save a soul. This was the similtude and resemblance between Christ and the brazen serpent.

The disparity or dissimiltude follows: The brazens serpent had no power in itself, or of itself, to heal and cure: but Christ has a power inherent in himself, for the curing and healing of all that do believe in him.

Again, The brazen serpent cured only one particular nation and people, Jews only; Christ is for the healing of all nations, and his salvation is to the end of the earth.

Farther, The brazen serpent cured only one particular disease; namely, the stinging of the fiery serpents; had a person been sick of the plague, or leprosy, he might have died for all the brazen serpent: but Christ pardons all the iniquities, and heals all the diseases, of his people, Ps 103:3

Yet again, Though the brazen serpent healed all that looked up unto it, yet it gave an eye to none to look up unto it; whereas Christ doth not only heal them that look up to him, but bestows the eye of faith upon them, to enable them to look unto him that they may be saved.

In a word, the brazen serpent did not always retain its healing virtue, but in time lost it and was itself destroyed, 2Kgs 18:4 But now the healing virtue and efficacy of Christ's blood is eternal.

All believers have and shall experience the healing power of our Redeemer's death to the end of the world.

Lastly, The Israelites that were cured by looking up to the brazen serpent, died afterwards; some distemper or other soon carried them to their graves; but the soul of the believer that is healed by Christ shall never die more: Whosoever believeth in him, shall not perish, but have everlasting life.

Here observe, 1. The original source and fountain of man's salvation; and that is, God's free and undeserved, his great and wonderful love.God so loved the world; he doth not say how much, but leaves it to our most solemn raised thoughts; it is rather to be conceived than declared; and admired rather than conceived. God so loved the world:

Hence note, That the original spring and first cause of our salvation is the free favour and mere love of God; a love worthy of God from whom it proceeds, even love inexpressible and inconceivable.

Observe, 2. The greatness of the gift by which God evidenced and demonstrated the greatness of his love to a lost world. He gave his only begotten Son: that is, he delivered him out of his own bosom and everlasting embraces. Now this will appear a stupendous expression of God's love, if we consider that God gave him who was not only the greatest, but the dearest person to him in the world, even his own Son: that he gave him for sinners; that he gave him for a world of sinners; that he gave him up to become a man for sinners; that he gave him up to be a sacrifice for the sin of sinners.

Observe, 3. The gracious end for which God gave this great gift of his love to lost sinners: That whosoever believeth in him, should not perish, but have everlasting life.

Where note, 1. The gentle and merciful condition upon which salvation depends; Whosoever believeth in Christ shall not perish.

2. The infinite goodness of God in proposing such a vast reward unto us, upon our performing of this condition; He shall have everlasting life.

Learn hence, That faith is the way which God hath appointed, and the conditon which God hath required, in order to our obtaining salvation by Jesus Christ. This faith consists in the assent of the understanding, that Jesus is the Saviour of the world; in the consent of the will, to accept of Jesus freely and voluntarily, deliberately, advisedly, and resolvedly, for our Saviour; in accepting the merit of his blood, and submitting to the authority of his laws; it being in vain to expect salvation by Christ, if we do not yield subjection to him; he that thus believes in Christ, that submits himself to his ruling power, as well as commits himself to his saving mercy, shall not perish, but have everlasting life.

Observe here, That the salvation of sinners was the intentional end, and the condemnation of them only the accidental event, of Christ's coming into the world. The design of Christ's first coming into the world. The design of Christ's first coming into the world was to save it. The end of his second coming will be to judge the unbelieving part of it.

Observe secondly, That unbelief is the cause of the sinner's damnation; it is that sin which doth bind all other sins upon the sinner, and consigns him over to damnation; it is that sin which doth not only procure damnation, but no damnation like it; which is intimated in the next verse.

Observe here, 1. The worth and dignity of a choice and invaluable privilege declared, Light is come into the world. A personal light, CHRIST; a doctrinal light, the Gospel.

Observe, 2. The unworthiness, abuse, and great indignity which the world, through infidelity, offers to this benefit: they reject it, and love darkness rather than light.

Observe, 3. The dreadful sentence of wrath which the rejection of this benefit, and the abuse of Christ, brings upon the impenitent and unbelieving world. It terminates in their full and final condemnation: This is the condemnation; that is, 'tis a just and righteous condemnation, 'tis an inevitable and unavoidable condemnation: 'tis an heightened and aggravated, 'tis an accelerated and hastened, an irrecoverable and eternal condemnation.

Learn hence, That the greater and clearer the light is, under which the unregenrated and impentient do live in this world, so much the heavier will their condemnation and misery be in the world to come, if they wilfully and finally reject it.

In these words our Saviour acquaints us with the different nature of sin and holiness. It is the nature of sin, and the property of sinners, to hate the light, because it discovers the evil and sinfulness of their ways unto them, and condemns them for them; as the Ethiopians are said to curse the sun for its bright and hot shining: whereas holy and gracious persons, that walk uprightly, do love the light; that is, they delight to have their thoughts, words, and actions, tried by the light of the word, because they are wrought in God; that is, performed as in the sight of God, according to the direction of the word of God, and with a single eye and sincere aim at the glory of God.

Learn hence, 1. That the word of God, or the gospel of Jesus Christ, has all the properties of a great and true light. It is of a pure and purifying nature, it is of a manifestive and discovering nature. It has a piercing power, and penetrating virtue; it enters the darkest recesses of the soul, and detects the errors of men's judgments, as well as discovers the enormities of their lives.

Learn, 2. That nothing is so hateful to, and hated by, a wicked man, as the discovering and reproving light of the word of God; for at the same time that it discovers the sin, it condemns the sinner.

Learn, 3. That a truly gracious person, who acteth agreeably to the will of God, is not afraid to examine his actions by the word of God; but desires and delights that what he doth may be made manifest both to God and man. He that doeth truth, cometh to the light, and rejoiceth, that his deeds may be made manifest, because they are wrought in God.

Our blessed Saviour having now finished his excellent sermon, preached to Nicodemus at Jerusalem, he departs thence with his disciples into the country of Judea, to make proselytes by the ordinance of Baptism.

Where note, 1. Our Lord's unwearied diligence in doing his Father's work and will. He goes from place to place, from city to country, preaching with, and baptizing by, his disciples; for Jesus himself baptized not, but his disciples, Joh 4:2

Note, 2. That the enjoyment of Christ's bodily presence did not take away the use of his own ordinances. None are above ordinances, till they come to heaven. The ordinance of baptism is here administered by the disciples, even in the presence of Christ himself. This is called the baptism of repentance, of which children, as well as others, were capable subjects; because baptsim doth not require children's repentance at present, but engages them to repentance for time to come; as children that were circumcised were obliged to observe the whole law, but could not perform it till they came to understand it.

Note, 3. How John did go on with his work of baptizing, though Christ and his disciples did eclipse and obscure him; though the people now flocked after Christ, All men came unto him, ver 26. yet John kept to his duty. 'Tis the duty of God's ministers to continue in their diligence, and go on with their work, when God raises up others about them of greater parts and better success.

O! the admirable humility of that minister, who can say with John the Baptist, Let another increase, though I decrease.

Observe here, What a spirit of envy there was in John's disciples against Christ, upon account of the multitude of his followers: He that was with thee beyond Jordan, baptizeth, and all men come to him.

Where note, 1. How meanly John's disciples think and speak of our Saviour, compared with John their master. They do not so much as allow him a name, or give him any title, but He that was with thee beyond Jordan, the same baptizeth.

Observe, 2. How they intimate, as if Christ had received all his credit and reputation from their master John: He to whom thou bearest witness, baptizeth; as if they had said, "This man whom the people flock after, neglecting thee and thy disciples, is much inferior to thee; for he came to thee, thou didst not go to him; thou baptizedst him, he did not baptize thee; thou gavest testimony to him, he did not give testimony to thee."

Whence we observe, What a bitter spirit of envy and emulation there has always been amongst the ministers of the gospel, even from the very first plantation of the gospel, which causes them to look upon the exalted parts and gifts of others, as a diminution and debasing of their own; but why should as the prospering of the work of God, in one minister's hand, be matter of repining unto others? Shall not God honour what instruments he pleaseth? And will he not reward all his faithful labourers, according to their sincerity, not according to their success.

Observe here, How holily and wisely John the Baptist corrects the envy and jealousy of his own disciples, and endeavours to root out all prejudice out of their minds against Christ; in order to which, he shews them a five-fold difference betwixt Christ and himself.

1. He tells them Christ was the Master, John but his minister, and that he had told them so from the beginning. Ye yourselves bear me witness, that I said, I am not the Christ; but that I am sent before him. The faithful ministers of Christ think it honour enough to be servants to him, and would not have their followers attribute the least part of that honour and glory to them, which is due to Jesus Christ.

2. John acquaints his disciples, that Christ was the bridegroom of his Church, to whom the Christian church was to be solemnly espoused and married; and that he had honour enough in being one of the bridegroom's friends and servants; and accordingly, instead of envying, he rejoiced, at the success which the bridegroom had, and took great pleasure in it.

Learn, 1. That the relation betwixt Christ and his church is a conjugal relation, a relation of marriage; yet set forth under the name of bride and bridegroom, rather than under the notion of a complete marriage, because it is but begun here, and to be consummated in heaven. And also to shew that Christ's and his people's affections are as warm and fresh, as strong and vehement, towards each other, as the affections of espoused and newly married persons are to one another; Isa 62:5 As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

Learn, 2. It is honour sufficient to the ministers of Christ, that they, as friends of the bridegroom, are employed by him to further the marriage relation betwixt him and his spouse. Their office is to woo for Christ, to commend his person, and to invite all persons to accept of him for their head and husband, I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2Cor 11:2

Learn, 3. That there is no greater joy to the ministers of Christ, than to see themselves honoured by him, as his instruments, in preparing a people for Christ, and happily uniting them unto him.

Oh! how little do our people know, and less consider, how much of the comfort of their poor ministers lives lie at their mercy: we live as we see any of them stand fast in the Lord; we die as we see others stick fast in their sins. This was the second difference which John acquaints his disciples was found betwixt Christ and himself.

The third follows ver. 30. He must increase, but I must decrease. He must increase; that is, in honour and dignity, in esteem and reputation, in discovery and manifestation. He shall shine forth as the rising sun, and I must disappear as the morning-star. Not that John's light was diminished, but by a greater light obscured only; as all the stars disappear at the appearance of the sun.

Yet, Observe, What matter of joy it was to John to see himself out-shined by Christ; let him increase, tho' I decrease. That minister has true light in himself, that can rejoice when he is out-shined by others; who is content to be abased and obscured, if he may but see Christ dignified and exalted in the lives of his people, whosever the person is, whom God honours as his instrument in that service.

The fourth difference wherein Christ excels John and all his ministers, is in the divine original of his person, ver 31. He that cometh from above, is above all, says John. Now Christ is from above, his original is from heaven; I am from the earth (though I had my commission from heaven) and accordingly my words and actions are earthly. My Master therefore infinitely surpasseth and excels me in the dignity of his person, and in the sublimity of his knowledge.

From the whole, note, How much it is the desire and endeavour of every gospel minister to magnify Jesus Christ, to display his glorious excellencies and perfections before the people, that they may reverence his person, revere his authority, and respect his laws. This was the care of the holy Baptist here, and it will be the endeavour of every faithful minister of Christ that succeeds John, to the end of the world.

Observe, 1. Another great difference which John the Baptist teacheth his disciples to put betwixt his testimony and Christ's; to the intent that he might remove the prejustice which was upon his disciples minds against the Messiah, he shews them that his own testimony (which they so much admired) was by revelation only; Christ's by immediate intuition. John testified only what he had received; but Christ what he had seen; lying in the bosom of the Father: What he hath seen and heard, that he testifieth.

Learn hence, That it is Christ's (the great Prophet of his church) peculiar prerogrative, to have the knowledge of divine truths immediately from the Father, by special communication; and that all others receive their knowledge from him by gracious illumination only.

Observe, 2. How sadly and sorrowfully the Baptists resents it, that Christ's testimony was no better received and entertained by the world: He testifieth but no man receiveth his testimony. John's disciples murdered, That all men came unto Christ, verse 26. But John mourns that their came not more, and complains, that none, that is, very few, received his testimony.

Thence learn, That it ought and will be matter of great regret and sorrow to all the freinds of Jesus Christ, but especially to his faithful ministers and servants, that his doctrine is so ill received and entertained in the world. It greatly affects, and greviously afflicts them, that when they testify of Christ, no man, that is, comparatively, very few men, receive their testimony.

Observe, 3. The eulogy and high commendation given of all true believers, They receive Christ's testimony, and thereby set to their seal that God is true; that is, have subscribed to, and ratified the truth of God; that God in all his promises of the Messiah, under the Old Testament, is faithful and true.

Learn hence, The great honour that God puts upon the faith of believers. As unbelief defames God, and makes him a liar; so faith gives testimony to the truth of God, and setteth its seal that God is true: He that receiveth his testimony hath set to his seal that God is true.

Observe, 4. The illustrious character which the holy Baptist gives of Christ, his Master; he is the person whom God hath sent, that is, immediately and extraordinarily from heaven: not as the prophets and apostles were sent, but in a way peculiar to himself; having authority for speaking, not only from God, but as being God himself.

And accordingly, it is added, that God giveth not the Spirit by measure unto him; that is, the gifts and graces of the Holy Spirit were poured forth upon Christ, in a measure far above and beyond all finite creatures; there being a double difference betwixt Christ's fulness of the Spirit, and all other persons whatsoever.

1. In the measure of it. God did not give out the Spirit to Christ sparingly, and with limitation, as he did to the former prophets and John the Baptist, in proportion to what their offices required; but he was anointed more plentifully and abundantly with the Holy Spirit above and beyond his fellows.

2. In the manner of its working. The holy prophets that were filled with the spirit (according to their measures) yet could not do or declare all things, nor act upon all occasions, but sometimes the Spirit restrained them, and sometimes departed from them. But Christ had no limits put upon the vigour of his Spirit, but his own will; therefore could work what, and when he pleased.

Learn from hence, That Christ had an abundant fitness from God for the discharge of his office, and an abundant fulness for his people. God did not measure to him a certain quantity and proportion of the gifts and graces of his spirit, but poured it forth upon him without measure.

The Father loved the Son from eternity, as he was his Son by eternal generation; and he loved by his Mediator by special constitution; he loves him as the brightness if his own glory, and the express image of his own person, with an essential, natural, and necessary love; and he loves him as Mediator, for undertaking our cause, and interposing for our peace.

Learn hence, That God the Father had a special love and affection to Christ, not only in regard of his eternal Sonship, but with respect to his office and Mediatorship; The Father loveth the Son. It follows, He hath given all things into his hand; that is, he hath intrusted him with all things necessary to our salvation.

Lord! what a privilege this, that our happiness is in Christ's hand, not in our own without his. O wonderful goodness, to put our concerns into the sure hands of his Son, which were lost by the weak hands of Adam!

Learn, 1. That though all power be given to Christ, to dispense grace here, and glory hereafter, yet none must expect to enjoy it, but upon condition of believing in him, and of obeying him, for the original word signifies both. No faith is acceptable to Christ, nor available to our salvation, but that which is the parent and principle of obedience.

Learn, 2. That the final unbelief renders a man infallibly an object of the eternal wrath of God; he that believeth not the Son, the wrath of God abideth on him. The unbeliever now lies under the sentence of God's wrath, hereafter he shall lie under the full and final execution of it.

Lord! how sad is it to be here in a state of condemnation! but how in tolerable will it be in hell, to continue eternally under the power of condemnation! To lie for ever in that mysterious fire of hell, whose strange property is always to torture, but never to kill; or always to kill, but never to consume: for after millions of years are expired, still it is a wrath to come; and though the unbeliever has felt and endured never so much, yet still the wrath of God abideth on him. Every word carries dread and terror with it.

The wrath, not the anger; and the wrath of God, not of man, at whose rebukes the devils tremble. And this wrath of God not only flashes out the lightening, but abides, dwells, and sticks fast upon him; that is, on his person, the whole man, soul and body.