18 Then answered the Jews and said un- unto them; and they believed the scripture, Luke 2. 49. b Ps. 69. 9.——— Matt. 12. 38. ch. 6. 30.-- -d Matt. 26. Col. 2. 9. Hebr. 8. 2. So 1 Cor. 3. 16. & 6. 19. 2 Cor. 6. 16.- Luke 24. 8. the salvation of the world; in consequence of which, he speaks fully and without reserve. For answers to all the objections made against two cleansings of the temple, see the notes at the end of Bp. Newcome's Greek Harmony of the Gospels, p. 7, 8, 9. Verse 17. The zeal of thine house] See Psal. lix. 10. Zeal to promote thy glory, and to keep thy worship pure. "Jesus works his first miracle at Cana of Galilee, chap. ii. 11. || concluding his ministry, being about to offer up his life for then he passes a few days at Capernaum, which brings him on his way to Jerusalem, ver. 12. The pass-over being near, he goes up to Jerusalem, ver. 13. and casts the traders out of the temple, ver. 15, 16. At the pass-over he works many miracles, ver. 23. While he is in Jerusalem, which city he 'does not leave till chap. iii. 22. Nicodemus comes to him by night, chap iii. 1, 2. Chap. iii. 2. contains a reference to chap. ii. 23. After these things, Jesus departs from Jerusalem, and dwells and baptizes in Judea, chap. iii. 22. And all these incidents take place before John was cast into prison, ver. 24. But the second cleansing of the temple, happens most clearly during the last week of our Lord's life, after the death of the Baptist, and at a time when it would be absurd to say that, afterwards Jesus dwelt and baptized in Judea.” The vindication of God's house from profanation, was the first and the last care of our Lord: and it is probable he began and finished his public ministry by this significant act. Verse 18. What sign shewest thou] See on Matt. xii. 38. and xvi. 1. When Moses came to deliver Israel, he gave signs or miracles, that he acted under a divine commission: What miracle dost thou work, to shew us that thou art vested with similar authority? Verse 19. Destroy this temple] Tev vay TouTor, this very temple; perhaps pointing to his body at the same time. Verse 20. Forty and six years was this temple in building] The temple of which the Jews spake, was begun to be rebuilt by Herod the Great, in the 18th year of his reign: Jos. Aut. b. xv. c. 11. s. 1. and xx. c. 9. s. 5, 7. But though he It certainly appears that John directly asserts an early finished the main work in nine years and a half, yet some cleansing of the temple, by the series of his history; as the additional buildings or repairs were constantly carried on for other three Evangelists assert a latter cleansing of it. And many years afterwards. Herod began the work sixteen years though the act mentioned here, seems to be nearly the same before the birth of our Lord: the transactions which are here with that mentioned by the other Evangelists, yet there are related, took place in the thirtieth year of our Lord, which some differences. St. John alone mentions the scourge of make the term exactly forty-six years. Rosenmuller. Joserushes, and the casting out of the sheep and oxen. Besides, phus, Ant. b. xx. c. 8. s. 5, 7. has told us, that the whole of there is a considerable difference in our Lord's manner of do- the buildings belonging to the temple, were not finished till ing it in the cleansing mentioned by the three Evangelists, Nero's reign, when Albinus, the governor of Judea, was suche assumes a vast deal of authority, and speaks more point- ceeded by Gessius Florus, which was eighty years after the edly concerning himself, than he appears to do in this cleans-cighteenth year of Herod's reign. See Bp. Pearce. ing mentioned by St. John: the reason which has been given is: In the first cleansing he was just entering upon his public ministry, and therefore avoided (as much as was consistent with the accomplishment of his work) the giving any offence to the Jewish rulers: but in the last cleansing, he was just : Verse 21. Of the temple of his body.] Rather, the temple, his body: his body had no particular temple: but it was the temple of his divinity-the place in which, as in the ancient temple, his Godhead dwelt. See how the Jews perverted these words, Matt, xxvi. 60. and the notes there. Many believe on him A. D. 27. An. Olymp. A. M. 4051. A. D. 27. CCI. 3. A. M. 4031. and the word which Jesus had said. 24 But Jesus did not commit him23 Now when he was in Jerusa-self unto them, because he knew all CCI. 3. lem at the pass-over, in the feast day, believed in his name, when they saw the many miracles which he did. men, An. Olymp. 25 And needed not that any should testify of man: for he knew what was in man. a 1 Sam. 16. 7. 1 Chron. 28. 9. Matt. 9. 4. Mark 2. 8. Ch. 6. 64. & 16. 50. Acts 1. 21. Rev. 2. 23. Verse 22. Remembered that he had said this unto them] AvTas, to them, is wanting in AEHLMS. Matt. BV. upwards of one hundred others: both the Syriac, Persic, Arabic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and Itala. Griesbach has left it out of the text. Verse 24. He knew all men] Instead of wavras, all men, EGH. and about thirty others read zavra, every man, or all things: and this I am inclined to believe is the true reading. Jesus knew all things, and why? because he made all things, chap. i. 3. and because he was the all-wise God, ver. 1. and he knew all men, because he alone searches the heart, and tries the reins. He knows who are sincere, and who are hypocritical: he knows those in whom he can confide, and those to whom he can neither trust himself nor his gifts. Reader, he also knows thee: thy cares, fears, perplexities, temptations, afflictions, desires, and hopes; thy helps and hindrances; the progress thou hast made in the divine life, or thy declension from it. If he know It is the property of many prophecies, never to be under-thee to be hypocritical or iniquitous, he looks upon thee with stood except by their accomplishment; but these are so marked, abhorrence: if he know thee to be of a meek and broken that when their fulfilment takes place, they cannot be misun-spirit, he looks on thee with pity, complacency, and delight. derstood, or applied to any other event. They believed the scripture] The scripture which the Evangelist immediately refers to, may have been Psal. xvi. 10. Compare this with Acts ii. 31, 32. and with chap. xiii. 35— 37. See also Psal. ii. 7. and compare it with Heb. i. 5. and chap. v. 5. and with Acts xiii. 33. They understood these scriptures in a sense in which they never before understood them. Verse 23. Many believed in his name] They believed him to be the promised Messiah, but did not believe in him to the salvation of their souls: for we find from the following verse, that their hearts were not at all changed, because our blessed Lord could not trust himself to them. Take courage-thou canst say, Lord, thou knowest all things, thou knowest that I do love thee, and mourn because I love and serve thee so little: then expect him to come in unto thee, and make his abode with thee: while thy eye and heart are simple, he will love thee, and thy whole soul shall be full of light. To him be glory and dominion for ever. CHAPTER III. The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, 1-15. The love of God, the source of human salvation, 16. Who are condemned, and who are approved, 17-21. Jesus and his disciples come to Judea, and baptize, 22. John baptizes in Enon, 25, 24. The disciples of John and the Pharisees dispute about purifying, 25. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, 26—36. that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking. Verse 2. Came to Jesus by night] He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man, than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs, concerning which he intended to consult him. However, we may take it for granted, that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. 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 dasxanos, didaskalos, immediately after, by which, in chap. i. 39. St. John translates the word Rabbi. Rabbi, teacher, is often no more than a title of respect: didaskalos 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 oldaper, 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 No man can miracles that I ground my opinion of thee. do what thou dost, unless the omnipotence of God be with him. verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. A.M. 4031. A. D. 27. An. Olymp. CCI. 3. 4 Nicodemus saith unto him, How can a man Tit. 3. 5. James 1. 18. 1 Pet. 1. 23. 1 John 3. 9.- ◄ Or, from above. the Messiah's kingdom and in reference to this, he immediately says, Except a man be born ugain, &c. The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath. Be born again] Or, from above: different to that new birth, which the Jews supposed every baptized proselyte enjoyed; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below the birth for which Christ contends is av, 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 cannot 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, iduv, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoyment of the kingdom of glory hereafter. The Jews had some general notion of the new birth: but like many among Christians, they put the acts of proselytism, baptism, &c. in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again, but they made that new birth to consist in profession, confession, and external washing. See on ver. 10. The new birth which is here spoken of, comprehends not only what is termed justification or pardon, but also sanctification or holiness. Sin must be pardoned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the whole soul in righteousness and true holiness it is not a matter that may be dispensed with heaven is a place of holiness, and nothing but what is like itself, can ever enter into it. Verse 4. How can a man be born when he is old?] It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive, that Verse 3. Jesus answered] Not in the language of compliment--he saw the state of Nicodemus's soul, and he imme-like the rest of the Jews, and like multitudes of Christians, diately 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 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. Verse 5. Of water and of the Spirit] To the baptism of water a man was admitted, when he became a proselyte to the Jewish religion; and in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God; and to have his life conformed to the precepts of the divine law. But the water which was used on the occasion, was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin now, as by that water, the body was washed, cleansed, and refreshed; so by the influences of the Holy Spirit, the soul was to be purified from its defilement, and strengthened to walk in the way of truth and holiness. When John came baptizing with water, he gave the Jews the plainest intimations that this would not suffice; that it was only typical of that baptism of the Holy Ghost under the similitude of fire, which they must all receive from Jesus Christ: see Matt. iii. 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 chap. i. 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 Matt. iii. 3. the Holy Ghost and fire, do not mean two things, but one, ད viz. the Holy Ghost under the similitude of fire-pervading every part, refining and purifying the whole. Verse 6. That which is born of the flesh is flesh] This is the answer to the objection made by Nicodemus in ver. 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. Verse 8. The wind bloweth] Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us; yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions -we hear its sound, perceive its operation in the motion of the trees, &c. and feel it on ourselves—but we cannot discern the air itself: we only know that it exists by the effects which it produces; so is every one who is born of the Spirit: the effects are as discernible, and as sensible as those of the wind; but itself we cannot see. But he who is born of God, knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Rom. viii. 16. for, he that believeth hath the witness in himself, 1 John iv. 13. and v. 10. Gal. iv. 6. And so does this Spirit work in, and by him, that others, though they see not the principle, can easily discern the change produced; for whatsoever is born of God overcometh the world, 1 John v. 4. Verse 9. How can these things be?] Our Lord had very plainly told him how these things could be; and illustrated the new birth by one of the most proper similies that could be chosen: but so intent was this great man, on 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. Verse 10. Art thou a master of Israel, &c.] Hast thou taken upon thee to guide the blind into the way of truth; and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unacquainted with the cause, necessity, nature, and effects, of that new birth! How many masters are there still in Israel, who are in this respect deplorably ignorant; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret. "But water baptism is this new birth." No. Jesus tells you, a man must be born of water and the Spirit; and the water and its effects upon the body, differ as much from this Spirit, which it is intended to represent, and the effects produced in the soul, as real fire does from painted flame. "But I am taught to believe that this baptism is regeneration." Then you are taught to believe a falsity. The church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers. "2. How many sacraments hath Christ ordained in his church?" Prov. 30. 4. ch. 6. 33, 38, 31, 62. & 16. 28. Acts 2. 34. 1 Cor. 15. 47. 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. Verse 11. We speak that we do know] I and my disciples do not profess to teach a religion, which we do not understand, nor exemplify in our conduct. A strong but delicate reproof to Nicodemus, who, though a master of Israel, did not understand the very rudiments of the doctrine of salvation. He was ignorant of the nature of the new birth. How wretched is the lot of that minister, who, while he professes to recommend the salvation of God to others, is all the while dealing in the meagre, unfruitful traffic of an unfelt truth! Let such either acquire the knowledge of the grace of God themselves, or cease to proclaim it. Ye receive not our witness.] It was deemed criminal among the Jews, to question or depart from the authority of their teachers. Nicodemus grants that our Lord is a teacher come from God; and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah's kingdom. Verse 12. If I have told you earthly things] If, after I have illustrated this new birth by a most expressive metaphor, taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing or custom of "A. Two only, as generally necessary to salvation, that is the kingdom, established over the Jewish nation, as being to say, baptism and the supper of the Lord." "2. How many parts are there in a sacrament ?" born of baptism, practised every day in the initiation of proselytes; how will you understand such heavenly things, as "A. Two. The outward visible sign, and the inward spi- the initiation of my disciples by the baptism of the Holy ritual grace." Ghost and fire from heaven, if I should proceed further on "2. What is the outward visible sign, or form in bap- the subject? tism ?" Verse 13. No man hath ascended] This seems a figurative “A. Water, wherein the person is baptized, In the name expression for, No man hath known the mysteries of the kingof the Father, and of the Son, and of the Holy Ghost." dom of God; as in Deut. xxx. 12. Psal. lxxii. 17. Prov. "2. What is the inward and spiritual grace?" xxx. 4. Rom. xi. 34. And the expression is founded upon "A. A death unto sin, and a new birth unto righteous-this generally received maxim: That to be perfectly acquaintness; for being by nature born in sin, and the children of ed with the concerns of a place, it is necessary for a person wrath, we are hereby made the children of grace." to be on the spot. But our Lord probably spoke to correct a Now I ask, Whereby are such persons made the children of false notion among the Jews, viz. that Moses had ascended |
